honest persons never respecting whether they be poore strangers and banished or no Do we not see that all the world doth honor and reverence the temple of Theseus aswell as Parthenon and Eleusinium temples dedicated to Minerva Ceres and Proserpina and yet was Theseus banished from Athens even that Theseus by whose meanes the same citie was first peopled and is at this day inhabited and that citie lost he which he held not from another but founded first himselfe As for Eleusis what beautie at all would remaine in it if we dishonor Eumolpus and be ashamed of him who remooving out of Thracia instituted at first among the Greeks the religion of sacred mysteries which continueth in force and is observed at this day what shall we say of Codrus who became king of Athens whose sonne I pray you was he was not Melanthius his father a banished man from Messina Can you chuse but commend the answere of Antisthenes to one who said unto him Thy mother is a Phrygian So was quoth he the mother of the gods why answer you not likewise when you are reproched with your banishment even so was the father of that victorious conqueror Hercules the grand-fire likewise of Bacchus who being sent out for to seeke lady Europa never returned backe into his native countrie For being a Phaenician borne At Thebes he after did arrive Far from his native soile beforne And there begat a sonne belive Who Bacchus did engender tho That mooves to furie women hight Mad Bacchus runneth to and fro In service such is his delight As for that which the Poet Aeschylus would seeme covertly by these darke words to insinuate or rather to shew a farre off when he saith thus And chaste Apollo sacred though be were Yet banished a time heaven did for be are I am content to passe over in silence and will forbeare to utter according as Herodotus saith and whereas Empedocles in the very beginning of his philosophie maketh this praeface An auncient law there stands in force decreed by gods above Groundedupon necessitie and never to remoove That after men hath ãâã hands in bloudshed horrible And in remorse of sinne is vext with horrour terrible The long liv'd angels whith attend in heaven shall chase him quite For many thousand yeeres from view of every blessed wight By vertue of this law am I from gods exiled now And wander heere and there throughone the world I know not how This he meaneth not of himselfe alone but of all us after him whom he declareth and sheweth by these words to be meere strangers passengers forreiners and banished persons in this world For it is not bloud quoth he ô men nor vitall spirit contemperate together that hath given unto us the substance of our soule and beginning of our life but hereof is the bodie only composed and framed which is earthly and mortall but the generation of the soule which commeth another way and descendeth hither into these parts beneath he doth mitigate and seeme to disguise by the most gentle and milde name that hee could devise calling it a kinde of pilgrimage from the naturall place but to use the right tearme indeed and to speake according to the very truth she doth vague and wander as banished chased and driven by the divine lawes and statutes to and fro untill such time as it setleth to a bodie as an oister or shell fish to one rocke or other in an island beaten and dashed upon with many windes and waves of the sea round about as Plato saith for that it doth not remember nor call to mind from what height of honor from how blessed an estate it is translated not changing as a man would say Sardis for Athens nor Corinth for Lemnos or Scyros but her resiance in the very heaven and about the moone with the abode upon earth and with a terrestriall life whereas it thinketh it strange and as much discontented heere for that it hath made exchange of one place for another not farre distant much like unto a poore plant that by remooving doth degenerate and begin to wither away and yet we see that for certaine plants some soile is more commodious and sortable than another wherein they will like thrive and prosper better whereas contrariwise there is no place that taketh from a man his felicitie no more than it doth his vertue fortitude or wisedome for Anaxagoras during the time that he was in prison wrote his Quadrature of the circle and Socrates even when he drunke poison discoursed as a philosopher exhorting his friends and familiars to the studie of philosophie and was by them reputed happie but contrariwise Phaeton and Icarus who as the poets do report would needs mount up into heaven through their owne folly and inconsiderate rashnes fell into most greevous and wofull calamities THAT WE OVGHT NOT TO TAKE UP MONEY UPON VSVRIE The Summarie THe covetous desire of earthly goods is a passion inturable but especially after that it hath gotten the masterie of the souse in such sort as the advertisements which are made in regard of covetous men be not proposed for any thing els but for the profit and benefit of those persons who are to keepe themselves from the nets and snares of these enemies of humane societie Now among all those who haveneed of good counsels in this behalfe we must range them that take up money upon interest who serving as a pray and bootie to these greedie and hungry hunters aught so much the rather to looke unto their owne preservation if they would not be cruelly devoured And as this infortunitie hath bene in the world ever since the entrie of sinne that alwates some or other yea and great numbers have endevoured to make their commoditie and gaine by the losse and dammage of their neighbours so we may see heere that in Plutarchs time things were growen to a woonderfull confusion the which is nothing diminished since but contrariwise it seemeth that in these our daies it is come to the very height And for to applie some remedie heereto our authour leavethusurers altogether as persons gracelesse reprobate and ancapable of all remon strance addressing himselfe unto borrowers to the end that he might discover and lay open unto them the snares and nets into which they plunge themselves and this he doth without specifying or particularising over neere of usurie because there is no meane or measure limited nor any end of this furious desire of gathering and heaping up things corruptible Considering then that covetous folke have neither nerve nor veine that reacheth or tendeth to the pittie of their neighbours meet it is and good reason that borrowers should have some mercie and compassion of themselves to weigh and ponder well the grave discourses of this authour and to applie the same unto the right use He saith therefore that the principall meanes to keepe and save themselves from the teeth of usurie is to make the best of their owne and
naturall bodie composed of many organs or instruments and with all having life But the Sectaries of ANAXAGORAS have given out that it is of an airie substance and a very body The STOICKS would have the Soule to be an hot spirit or breath DEMOCRITUS holdeth it to be a certeine fierie composition of things perceptible by reason and the same having their formes sphaericall and round and the puissance of fire and withall to be a body EPICURUS saith it is a mixtion or temperature of foure things to wit of a certeine fire of I wot not what aire of an odde windie substance and of another fourth matter I cannot tel what to name it and which to him was sensible HERACLITUS affirmeth the Soule of the world to be an evaporation of humors within it as for the Soule of living creatures it proceedeth quoth he as well from an evaporation of humors without as an exhalation within it selfe and of the same kinde CHAP. IIII. The parts of the Soule PYTHAGORAS and PLATO according to a more generall and remote division hold that the Soule hath two parts that is to say the Reasonable the unreasonable but to goe more necre and exactly to worke they say it hath three for they subdivided the unreasonable part into Concupissible and Irascible The STOICKS be of opinion that composed it is of eight parts whereof five be the senses naturall to wit sight hearing smelling tasting and feeling the sixt is the voice the seventh generative or spermaticall and the eight understanding which guideth and commaundeth all the rest by certeine proper organs and instruments like as the Polype fish by her cleies and hairy branches DEMOCRITUS and EPICURUS set downe two parts of the Soule the Reasonable seated in the brest and the Unreasonable spred and dispersed over all the structure of the body besides As for DEMOCRITUS he affirmeth that all things whatsoever have a certeine kinde of Soule even the very dead bodies for that alwaies they doe manifestly participate a kinde of heat and sensitive facultie notwithstanding the most part there of be breathed foorth and yeelded up CHAP. V. Which is the Mistresse and commanding part of the Soule and wherein it is PLATO and DEMOCRITUS place it in the head throughout STRATO betweene the two eie browes ERASISTRATUS in the membrane or kell that enfoldeth the braine and it he calleth Epicranis HEROPHILUS within the ventricle or concavitie of the braine which also is the basis or foundation of it PARMENIDES over all the brest and with him accordeth EPICURUS the STOICKS all with one voice hold it in the whole heart or else in the spirit about the heart DIOGENES in the cavitie of the great arterie of the heart which is full of vitall spirit EMPEDOCLES in the consistence or masse of bloud others in the verie necke of the heart some in the tunickle that lappeth the heart and others againe in the midriffe some of our moderne philosophers hold that it taketh up occupieth all the space from the head downward to the Diaphragma or midriffe above said PYTHAGORAS supposeth that the vitall part of the Soule is about the heart but the reason and the intellectuall or spirituall part about the head CHAP. VI. The motion of the Soule PLATO is of opinion that the soule mooveth continually but the intelligence or understanding is immooveable in regard of locall motion from place to place ARISTOTLE saith that the soule it selfe moveth not although it be the author that rules directeth all motion howbeit that by an accident it is not devoid of motion according as divers sorts of bodies do move CHAP. VII Of the Soules immortalitie PYTHAGORAS and PLATO affirme the Soule to be immortall for in departing out of the bodie it ãâã to the Soule of the universall world even to the nature which is of the same kinde The STOICKS hold that the Soule going from the bodie if it be seeble and weake as that is of ignorant persons setleth downward with the grosse consistence of the bodie but if it be more firme and puissant as that is of wise and learned men it continueth even unto the conflagration of all DEMOCRITUS and EPICURUS say that it is corruptible and perisheth together with the bodie PYTAGORAS and PLATO are of opinion that the reasonable part of the Soule is immortall and incorruptible for that the Soule if it be not God yet the worke it is of eternall God as for the unreasonable part it is mortall and subject to corruption CHAP. VIII Of the Senses and sensible objects THe STOICKS thus define Sense Sense say they is the apprehension of the sensitive organ But Sense is taken many waies for we understand by it either an habitude or facultie naturall or a sensible action or els an imagination apprehensive which all are performed by the meanes of an instrument sensitive yea and the very eighth part of the Soule abovenamed even that which is principall to wit the discourse of reason by which all the rest doe consist Againe the spirits intellectuall are called sensitive instruments which from the said principall understanding reach unto all the organs The Sense quoth EPICURUS is that parcell of the soule which is the sensitive power it selfe and the effect which proceedeth from it so that he taketh Sense in two sort for the power and effect PLATO defineth Sense to bee the societie of the body and soule as touching externall objects for the facultie and power of Sense is proper to the soule the instrument belongeth to the body but both the one and the other apprehendeth externall things by the meanes of the imaginative facultie or the phantasie LEUCIPPUS and DEMOCRITUS doesay that both Sense and intelligence are actuated by the meanes of certeine images represented from without unto us for that neither the one nor the other can be performed without the occurrence of some such image CHAP. IX Whether Senses and Fansies be true or no THe STOICKS hold that the Senses be true but of Imaginations as some be true so others are false EPICURUS supposeth that all Senses and Imaginations be true mary of opinions some be true others false and as for the Sense it is deceived one way only to wit in things intelligible but Imagination after two sorts for that there is an Imagination as well of sensible things as of intelligible EMPEDOCLES and HERACLIDES say that particular Senses are effected according to the proportion of their pores and passages namely as the proper object of each Sense is well disposed and fitted CHAP. X. How many Senses there be THe STOICKS hold that there be five proper Senses Sight Hearing Smelling Tast and Feeling ARISTOTLE saith not that there is a sixt howbeit he putteth downe one common Sense which judgeth as touching the compound kinds whereunto all the other particular and single Senses bring and present their proper imaginations wherein the transition of the one to the other as of a figure or motion doth shew
there flow from out of the eies certeine raies resembling fire and nothing blacke or mistie and therefore it is that Darknesse may be seene CHAP. XVI Of Hearing EMPRDOCLES is of opinion that Hearing is performed by the meanes of a spirit or winde gotten within the concavitie of the eare writhed or turned in manner of a vice or screw which they say is fitted and framed of purpose within the eare hanging up aloft and beaten upon in manner of a clocke ALCMAEON affirmeth that we doe Heare by the void place within the eare for he saith that this is it that resoundeth when the said spirit entreth into it because all emptie things do make a sound DIOGENES supposeth that Hearing is caused by the aire within the head when it commeth to be touched stirred and beaten by the voice PLATO and his scholars hold that the aire within the head is sinitten and that it reboundeth and is caried to the principall part of the soule wherein is reason and so is formed the sense of Hearing CHAP. XVII Of Smelling ALCMAEON affirmeth that reason the principall part of the soule is within the braine and that by it we Smell drawing in sents and smels by respirations EMPEDOCLES is of this advice that together with the respiration of the lights odours also are intromitted and let in when as then the said respiration is not performed at libertie and ease but with much adoe by reason of some asperity in the passage we Smell not at all like as we observe in them who are troubled with the pose murre and such like rheumes CHAP. XVIII Of Taste ALCMAEON saith that by the moisture and warmth in the tongue together with the softnesse thereof all smacks and objects of taste are distinguished DIOGENES attributeth the same to the spungeous raritie and softnesse of the tongue and for that the veines of the body reach up to it and are inserted and graffed therein the savors are spread abroad and drawen into the sense and principal part of the soule as it were with a spunge CHAP. XIX Of the Voice PLATO defineth the Voice to be a spirit which by the mouth is brought and directed from the understanding also a knocking performed by the aire passing through the eares the braine and the bloud as farre as to the soule after an unproper maner abusively we attribute Voice to unreasonable creatures yea to such as have no soule or life at al namely to the neighing of horses and to other sounds but to speake properly there is no voice but that which is articulate and called it is ãâã ãâã ãâã ãâã ãâã in Greeke for that it declareth that which is in the thought EPICURUS holdeth the Voice to bee a fluxion sent foorth by such as speake and make a noise or otherwise doe sound which fluxion breaketh and crumbleth into many fragments of the same forme and figure as are the things from whence they come as for example round to round and triangles whether they have three equall sides or unequall to the like triangles and these broken parcels entring into the eares make the sense of the Voice which is hearing a thing that may be evidently seene in bottles that leake and runne out as also in fullers that blow upon their clothes DEMOCRITUS saith that the very aire breaketh into small fragments of the same figure that is to say round to round and roll together with the fragments of the Voice for according to the old proverbe One chough ãâã to another chough loves ãâã for to pearch And God hath so appointed ãâã that all their like should search For even upon the shores and sea-sides stones are evermore found together semblable to wit in one place round in another long in like manner when as folke doe winnow or purge come with the vanne those graines alwaies are ranged and sorted together which be of one and the same forme insomuch as beanes goe to one side by themselves rich pease to another a part by their selves but against all this it may be alledged and objected How is it possible that a ãâã fragments of spirit and winde should fill a ãâã that receiveth ten thousand men The STOICKS say that the aire doth not consist of small fragments but is continuall throughout and admitteth no voidhesse at all howbeit when it is smitten with spirit or winde it waveth directly in circles infinitly untill it fill up all the aire about much after the manner as we may perceive in a pond or poole when there is a stone throwen into it for like as the water in it mooveth in flat circles so doth the aire in roundles like to bals ANAXAGORAS faith that the Voice is formed by the incursion and beating of the Voice against the solide aire which maketh resistance and returneth the stroke backe againe to the eares which is the manner also of that reduplication of the Voice or resonance called Eccho CHAP. XX. Whether the Voice be incorporall and how commeth the Eccho to be formed PYTHAGORAS PLATO and ARISTOTLE do hold the Voice to be bodilesse for that it is not the aire but a forme in the aire a superficies therof that by a certaine beating which be commeth a Voice Now this is certaine that no superficies hath a bodie True it is indeed that it moveth and removeth with the bodie but of it selfe without all doubt it hath no bodie at all like as in a wand or rod that is bent the superficies thereof suffereth no alteration in respect of it selfe but it is the verie matter and substance that is bowed How be it the Stoicks are of another opinion and say that the Voice is a bodie for whatsoever is operative and worketh ought is a bodie but certaine it is that the Voice is active and doth somewhat for we do heare and perceive when it ãâã upon our eare and it giveth a print no lesse than a seale upon wax Moreover all that moveth or troubleth us is a bodie but who knoweth not that in Musick as good harmony affectth us so dissonance and discord doth disquiet us and that which more is all that stirreth or moveth is a bodie but the Voice stirreth and hitteth against smooth and polished solid places by which it is broken and sent backe againe in manner as we do see a tennis ball when it is smitten upon a wal insomuch as in the Pyramides of AEgypt one Voice dilivered within them rendereth foure or five resonances or Echoes for it CHAP. XXI How the Soule commeth to be sensitive and what is the principall and predominant part thereof THe STOICKS are of opinion that the supreme and highest part of the Soule is the principall and the guide of the other to wit that which maketh imaginations causeth assents performeth senses and mooveth apperite and this is it which they cal the discourse of reason Now of this principall and soveraigne part there be seven others springing from it and which are spred through the
that quickly and with speed she might passe the darke place and bring away with her the soules of the blessed which make haste and crie because all the while they are within the shade they can not heare any more the ãâã of celestiall bodies and withall underneath the soules of the damned which are punished lamenting wailing and howling in this shadow are presented unto them And this is the reason that in the eclipses of the Moone many were wont to ring basons and ãâã of brasse and to make a great noise and clattering about these soules And affrighted they are to beholde that which they call the face of the Moone when they approch neere unto it seeming to be a terrible and fearefull sight whereas it is no such matter But like as the earth with us hath many deepe and wide gulfes as namely one here to wit the Mediterranean sea lying betweene Hercules pillars and so running into the land hither to us and another without that is to say the Caspian sea and that also of the red sea So there be these deepe concavities and vallies of the Moone and those in number three whereof the greatest they call The hole or gulfe of ãâã wherein the soules do punish and are punished according as they either did or suffred hurt whiles they were here the other two be small to wit the very passages whereby the soules must go one while to the tract of the Moone lying toward heaven and another while to that which ãâã the earth And verily that which looketh to heaven they call the Elysian field whereas the other earth-ward to us the field of Proserpina not her I meane who is under the ground just against us Howbeit the Daemons do not converse alwaies in the Moone but descend other-whiles hither below for the charge and superintendance of oracles there be assistant likewise to the highest mysteries and ceremonies and those they do celebrate having an observant eie to wicked deeds which they punish and withall ready they are to preserve the good in perils ãâã of warre as the sea In which charge and function if they themselves commit any fault and heere upon earth do ought either by injust favour or envie they feele the smart thereof according to their merits for thrust downe they are againe to the earth and sent with a witnesse into mens bodies But of the number of the better sort are they who served and accompanied Saturne as they themselves report such as in times past also were the Idaei Dactyli in Crete the Corybants in Phrygia those of ãâã in the city of Lebadia named Trophoniades besides an infinit number of others in sundry parts of the earth habitable whose names temples and honors remaine continue unto this day but the powers puissances of some do faile and are quite gone as being translated into another place making a most happy change which translation some obteine sooner other later after that the understanding is separate from the soule and separated it is by the love and desire to enjoy the image of the Sunne by which that divine blessed and desirable beautie which every nature after divers sorts seeketh after shineth For even the verie Moone turneth about continually for the love of the Sunne as longing to companie and converse with him as the very fountaine of all fertilitie Thus the nature of the soule is spent in the Moone reteining onely certeine prints marks and dreames as it were of her life and hereof thinke it was well and truely said The soule made haste as one would say Like to a dreame and flew away which it doth not immediatly upon her separation from the bodie but afterwards when she is alone by herselfe and severed from the understanding And in trueth of all that ever Homer wrote most divinely he seemeth to have written of those who are departed this life be among the spirits beneath these verses Next him I knew of Hercules the strength and image plaine Or semblance for himselfe with gods immortall did remaine For like as every one of us is not ireand courage nor feare nor yet lust no more than flesh or humours but that indeed whereby we discourse and understand even so the soule it selfe being cast into a forme by the understanding and giving a forme unto the bodie and embracing it on every side expresseth and receiveth a certeine impression and figure so as albeit she is distinctly separate both from understanding and also from the bodie she reteineth still the forme and semblance a long time insomuch as well she may be called an image And of these soules as I have already said the Moone is the element because soules doe resolve into her like as the bodies of the dead into the earth As for such as have bene vertuous and honest and which loved a studious and quiet life imploied in philosophie without medling in troublesome affaires soone are resolved for that being left and rid of understanding and using no more corporall passions they vanish away incontinently but the soules of ambitious persons and such as are busied in negotiations of amorous folke also given to the love of beautifull bodies and likewise of wrathfull people calling still to remembrance those things which they did in their life even as dreames in their sleepe walke wandring to and fro like to that ghost of Endymion for considering their inconstancie and aptnesse to be over subject unto passions the same transporteth and plucketh them from the Moone unto another generation not suffering them quietly there to passe and vanish away but stil allureth and calleth them away for now is there nothing small staied quiet constant and accordant after that being once abandoned of the understanding they come to be seized with the passions of the body so that of such soules void of reason came and were bred afterwards the Tityi and Typhons and namely that Typhon who in times past by force and violence seized the city Delphos and overturned up-side-downe the sanctuarie of the oracle there most ungracious imps destitute of all reason and understanding and abandoned to all passions upon a proud spirit and violence wherewith they were pusfed up Howbeit at length after long time the Moone receiveth the soules and composeth them the Sunne also inspiring into them againe and sowing in their vitall facultie understanding maketh them new soules yea and the earth in the third place giveth them a new bodie for nothing doth she give after death of all that which she taketh to generation And the sunne receiveth nothing of others but taketh againe that understanding which he gave But the Moone giveth and receiveth joineth and disjoineth uniteth and separateth according to her divers faculties and powers of which the one is named Ilithyia to wit that which joineth another Artonius or Diana which parteth and diuideth Of the three fatall sisters or destinies she whom they name Atropos is placed within the Sunne and giveth the
parents being wicked and vicious were themselves honest and very profitable to the common-wealth Are we not then to thinke that it were far better to punish in due time and maner convenient than to proceed unto revenge hastily and out of hand like as that was of Callippus the Athenian who making semblance or friendship unto Dion stabbed him at once with his dagger and was himselfe afterwards killed with the same by his friends as also that other of Mitius the Argive who was murdered in a certeine commotion and civill broile for it hapned so that in a frequent assembly of the people gathered together in the market place for to beholde a solemne shew a statue of brasse fell upon the murderer of Mitius and killed him outright And you have heard I am sure ô Patrocleas have you not what befell unto Bessus the Poeonian and Ariston the Oeteian two colonels of mercenarie and forren souldiers No verily quoth he but I would gladly know This Ariston quoth I having stollen and caried away out of this temple certeine jewels and costly furniture of queene Eriphyle which of long time had there bene kept safe by the grant and permission of the tyrants who ruled this citie carried them as a present to his wife but his sonne being on a time upon some occasion displeased and angrie with his mother set fire on the house and burnt it with all that was within it As for Bessus who had murdered his owne father he continued a good while not detected until such time as being one day at supper with certeine of his friends that were strangers with the head of his speare he pierced and cast downe a swallowes neast and so killed the yong birds within it and when those that stood by seemed as good reason there was to say unto him How commeth this to passe goood sir and what aile you that you have committed so leud and horrible an act Why quoth he againe doe these birds crie aloud and beare false witnesse against me testifying that I have murdered mine owne father hee had no sooner let fall this word but those who were present tooke holde thereof and wondering much thereat went directly to the king and gave information of him who made so diligent inquisition that the thing upon examination was discovered and Bessus for his part punished accordingly for a parricide Thus much I say have we related that it may be held as a confessed trueth and supposition that wicked men otherwhiles have some delay of their punishment as for the rest you are to thinke that you ought to hearken unto Hesiodus the Poet who saith not as Plato did that the punishment of sinne doth follow sinne hard at the heeles but is of the same time and age as borne and bred in one place with it and springing out of the very same root and stocke for these be his words in one place Bad counsell who deviseth first Unto himselfe shall finde it worst And in another Who doth for others mischiefe frame To his owne heart contrives the same The venimous flies Cantharides are said to conteine in themselves a certeine remedie made and compounded by a coÌtrarietie or antipathie in nature which serveth for their owne counterpoison but wickednesse ingendering within it selfe I wot not what displeasure and punishment not after a sinfull act is committed but even at the very instant of committing it beginneth to suffer the paine due to the offence neither is there a malefactour but when he seeth others like himselfe punished in their bodies beareth forth his owne crosse whereas mischievous wickednesse frameth of her selfe the engines of her owne torment as being a wonderfull artisan of a miserable life which together with shame and reproch hath in it lamentable calamities many terrible frights fearefull perturbations and passions of the spirit remorse of conscience desperate repentance and continuall troubles and unquietnesse But some men there be who for all the world resemble little children that beholding many times in the theater leaud and naughtie persons arraied in cloth of golde rich mantles and robes of purple adorned also with crownes upon their heads when they either dance or play their parts upon the stage have them in great admiration as reputing them right happie untill such time as they see them how they be either pricked and pierced with goads or sending flames of fire out of those gorgeous costly and sumptuous vestments For to say a trueth many wicked persons who dwel in stately houses are descended from noble parentage sit in high places of authoritie beare great dignities and glorious titles are not knowen for the most part what plagues and punishments they susteine before they be seene to have their throats cut or their necks broken by being cast downe headlong from on high which a man is not to tearme punishments simply but rather the finall end and complishment of thereof For like as Herodicus of Selymbria being fallen into an incurable phthisicke or consumption by the ulcer of his lungs was the first man as Plato saith who in the cure of the said disease joined with other Physicke bodily exercise and in so doing drew out and prolonged death both to himselfe and to all others who were likewise infected with that maladie even so may we say that wicked persons as many as seeme to have escaped a present plague and the stroke of punishment out of hand suffer in truth the paine due for their sinfull acts not in the end onely and a great time after but susteine the same a longer time so that the vengeance taken for their sinfull life is nothing slower but much more produced and drawen out to the length neither be they punished at the last in their olde age but they waxe olde rather in punishment which they have endured all their life Now when I speake of long time I meane it in regard of our selves for in respect of the gods the whole race of mans life how long soever it be thought is a matter of nothing or no more than the very moment and point of the instant For say that a malefactour our should suffer the space of thirtie yeres for some hainous fact that he hath committed it is all one as if a man should stretch him upon the racke or hang him upon a jibbet in the evening toward night and not in the morning betimes especially seeing that such an one all the while that he liveth remaineth close and fast shut up as it were in a strong prison or cage out of which he hath no meanes to make an escape and get away Now if in the meane while they make many feasts manage sundry matters and enterprise divers things if they give presents and largesses abroad and say they give themselves to their disports and pleasures it is even as much and all one as when malefactours during the time they be in prison should play at dice or cockall game having continually over head the rope
should seeme they shewed some discontentment when they were enlarged and hudled close together but well appaied and much pleased when they were enlarged and severed at their liberty Among these by his owne saying he had a sight of a soule belonging to a kinsman and familiar friend of his yet he knew him not certeinly for that he died whiles himselfe was a very childe howbeit the said soule comming toward him saluted him in these tearmes God save you Thespesius whereat he marvelled much and said unto him I am not Thespesius but my name is Aridaeus True in deed quoth the other before-time you were so called but from hencefoorth Thespesius shall be your name for dead you are not yet but by the providence of God and permission of Destinie you are hither come with the intellectuall part of the soule and as for all the rest you have left it behinde sticking fast as an anchor to your bodie and that you may now know this and evermore heereafter take this for a certeine rule and token That the spirits of those who are departed and dead indeed yeeld no shadow from them they neither wincke nor yet open their eies Thespesius hearing these words began to plucke up his spirits so much the more for to consider and discourse with himselfe looking therefore every way about him he might perceive that there accompanied him a certeine shadowy and darke lineature whereas the other soules shone round about and were cleere and transparent within forth howbeit not all alike for some yeelded from them pure colour uniforme and equall as doth the full moone when she is at the cleerest others had as it were scales or cicatrices dispersed here and there by certeine distant spaces betweene some againe were wonderfull hideous and strange to see unto all to be specked with blacke spots like to serpents skinnes and others had light scarifications and obscure risings upon their visage Now this kinsman of Thespesius for there is no danger at all to tearme soules by the names which men had whiles they were living discoursed severally of ech thing saying That Adrastia the daughter of Jupiter and Necessitie was placed highest and above the rest to punish and to be revenged of all sorts of crimes and hainous sinnes and that of wicked and sinfull wretches there was not one great or small who either by force or cunning could ever save himselfe and escape punishment but one kinde of paine and punishment for three sorts there be in all belonged to this gaoler or executioner and another to that for there is one which is quicke and speedie called ãâã ãâã ãâã ãâã ãâã that is Penaltie and this taketh in hand the execution and chastisement of those who immediatly in this life whiles they are in their bodies be punished by the bodie after a milde and gentle maner leaving unpunihsed many light faults which require onely some petie purgation but such as require more ado to have their vices and sinnes cured God committeth them to be punished after death to a second tormentresse named Dice that is to say Revenge mary those who are so laden with sinnes that they be altogether incurable when Dice hath given over and thrust them from her the third ministresse of Adrastia which of all other is most cruell and named Erinnys runneth after chasing and pursuing them as they wander and runne up and downe these I say she courseth and hunteth with great miserie and much dolor untill such time as she have overtaken them all and plunged them into a bottomlesse pit of darkenesse inenarrable and invisible Now of these three sorts of punishments the first which is executed by Paene in this life resembleth that which is used in some barbarous nations for in Persis when any are by order of law and judicially to be punished they take from them their copped caps or high pointed turbants and other robes which they plucke and pull haire by haire yea and whip them before their faces and they themselves shedding teares and weeping crie out piteously and beseech the officers to cease and give over semblably the punishments inflicted in this life in bodie or goods are not exceeding sharpe nor come very nere to the quick neither do they pierce reach unto the vice and sinne it selfe but the most part of them are imposed according to a bare opinion onely and the judgement of outward naturall sense But if it chance quoth he that any one escape hither unpunished and who hath not bene well purged there before him Dice taketh in hand all bare and naked as he is with his soule discovered and open as having nothing to hide palliate and maske his wickednesse but lying bare and exposed to the view thorowout and on every side she presenteth and sheweth him first to his parents good and honest persons if haply they were such declaring how abominable he is how dextenerate and unwoorthy of his parentage but if they also were wicked both he and they susteine so much more grievous punishment whiles he is tormented in seeing them and they likewise in beholding him how he is punished a long time even untill every one of his crimes and sinnes be dispatched and rid away with most dolourous and painfull torments surpassing in sharpnesse and greatnesse all corporall griefs by how much a true vision indeed is more powerfull and effectuall than a vaine dreame or fantasticall illusion whereupon the wales marks scarres and cicatrices of sinne and vice remaine to be seene in some more in others lesse But observe well quoth he and consider the divers colours of these soules of all sorts for this blackish and foule duskish hew is properly the tincture of avarice and niggardise that which is deepe red and fierie betokeneth cruelty and malice whereas if it stand much upon blew it is a signe that there intemperance and loosenesse in the use of pleasures hath remained a long time and will be hardly scowred off for that it is a vile vice but the violet colour and sweetish withall proceedeth from envie a venimous and poisoned colour resembling the inke that commeth from the cuttle fish for in life vice when the saile is altered and changed by passions and withall doth turne the body putteth foorth sundry colours but heere it is a signe that the purification of the soule is fully finished when as all these tincttures are done away quite whereby the soule may appeare in her native hew all fresh neat cleare and lightsome for so long as any one of these colours remaineth there will be evermore some recidivation and returne of passions and affections bringing certaine tremblings beatings as it were of the pulse and a panting in some but weake and feeble which quickly staieth and is soone extinguished and in other more strong quicke and vehement Now of these soules some there be which after they have beene well and throughly chastised and that sundry times recover in the end a decent habitude and
delicacie or in mirth and pastime do present unto them for to learne and to exercise their conceit and wit withall howsoever they be against the naturall inclination of their bodies yet such is their capacitie and the excellencie of their spirit that they will reach thereto and compasse the same thorowly I say nothing how whelps follow and trace beasts by the foot or how colts practise to set their feet forward in their pace by measures but how crowes and ravens will talke and prattle how dogs will leape and dance upon wheeles as they turne round about also horses and oxen we see in the theaters how they being taught to couch and lie downe to daunce to stand upright on their hinder feet so woonderfully that men themselves have much adoo to performe the like dangerous gestures and yet this they doe after they have once learned it from others yea and remember the feat thereof onely for a proofe if there were nothing else that docible they be and apt to learne whatsoever a man would have them since that all this serveth for nothing else in the whole world Now if you bee hard of beliefe and will not be perswaded that we learne the arts I will say more than so namely that we can teach the same for the old rowen partridges teach their yoong ones how to runne awaie from before the fowler and to escape by lying upon their backs and holding up with their feete a clod of earth to hide themselves under it and see we not daily upon the tops of our houses how the old storks standing by their little ones traine and teach them how to flie semblablie the nightingales instruct their yoong birds in song insomuch as those which be taken unfledge out of the nest and are nourished by mans hand never afterwards sing so well because they be had away before their time from schoole and want their master of musick For mine owne part after that I was entred into this bodie I marvelled much at those reasons and discourses of sophisters who mainteined and perswaded me before time that all living creatures besides man were without reason and understanding ULYSSES You are indeed Gryllus now much changed and you can shew unto us by sound demonstrations that a sheepe is reasonable and an asse hath wit can you not GRYLLUS Yes iwis good Ulysses for even by these very arguments a man may principally collect and gather that the nature of beasts is not altogether void of the use of reason and intelligence Like as therefore among trees there is not one more or lesse destitute of soule I meane that which is sensitive than another but they be all indifferently equally void thereof and not one of them is one jot endued therewith even so in sensible beasts there would not be one found more slow and unapt to learne things of wit and understanding than another if they were not all partakers of reason and intelligence although some have the same in more or lesse measure than others and say there be some very blockish and exceeding dull of conceit consider withall how the wily sleights and craftie conceits of others may be put in balance against the same namely when you shall compare the fox the woolfe or the bees with the sheepe and the asse it is all one as if you should set Polyphemus to your selfe or that Homer of Corinth to your grandfather Autolycus And yet I thinke verily that there is not so great difference and distance betweene beast and beast as there is ods in the matter of wisedome discourse of reason and use of memorie betweene man and man ULYSSES But take heed of one thing Gryllus that it be not a strange and absurd position sounding of no no probabilitie at all to attribute any use of reason unto those who have no sense or knowledge at all of God GRYLLUS What Ulysses shall we not say that you being so wise and excellent as you are were descended from the race of Sisyphus c. WHETHER IT BE LAWFULL TO EAT FLESH OR NO The former Oration or Treatise The Summarie ELoquence was highly esteemed in times past among Greeks and Romans and therefore their children were trained and framed betimes in the schooles to discourse well in good tearmes and proper phrases yea and with pregnant and sound reasons of divers matters to the end that when they were come to more yeeres they might make proofe of their sufficiencie in courts and publike assemblies of cities in private consultations and familiar conferences as it appeereth very plainly by the histories of all ages Now after that yoong children had learned of their schoole-masters the rules and precepts named Progymnasmata or the first exercises they were brought into the auditorie of some great prosessor in Rhetoricke where there were proposed unto them certaine themes gathered out of poets historians or philosophers upon which they exercised their stile to write Pro contra in the defence or confutation of this or that opinion according to the measure of their spirit and capacitie more or lesse Those who were more forward and farther proceeded than the rest cond by heart that which they had penned and pronounced the same afterward in the presence of those that came to heare them Some of them who were growen to a greater measure of knowledge and as it were in the highest forme of such exercises were woont to stand foorth and answer to all questions propounded disputing and discour sing in the praise or dispraise of one and the same thing as Gorgias Carneades and an infinit number of others are able to make good and verifie This maner of exercise anmed Declamations was practised in Plutarchs time as may be collectedout out of divers places of his works and as these two treatises immediatly following do sufficiently declare the which are maimed and imperfect at the very beginning in the mids and toward the end especially the second for it may be easily seene that they are fragments of certeine declamations which he wrote for his owne exercise when he was a yoong man Now albeit they be so corrupt and defective in maner all thorowout yet the remnant which is left unto us doth sufficiently discover the honest occupation and emploiment of learned men in those daies and the carefull industrie that they had to examine discusse all things thorowly to the end that by a diligent conference thereof the trueth might the better appeare and be knowen And if otherwhiles they mainteined certeine paradoxes and strange opinions it was not upon any crosse and litigious spirit to defend obstinately all that came into their fant asticall brame but for to augment and encrease in themselves an earnest defire to apprehend and understand things better And howsoever our author seemeth to be of minde for to defend the opinion of Pythagoras as touching the transmigration of soules and the prohibition to eate flesh yet by other treatises written with more deliberate
thicke and grosse Furthermore needfull it is for them that love to bathe thus in colde water to fall into the subjection of that over-straight and exquisit diet which we would avoid having evermore an eie upon this not to breake the same in any point whatsoever for that the least fault and smallest errour in the world is presently sore chasticed and costeth full deere whereas contrariwise to enter into the baine and wash in hote water pardoneth us and holdeth us excused sor many things for it doth not so much diminish the strength and force of the bodie as it bringeth profit another way for the health thereof framing and applying most gently and kindly the humors to concoction and in case there be some which can not well and perfitly be digested so they be not altogether cruide and raw nor float aloft in the mouth of the stomacke it causeth them to dissolve and exhale without any sense of paine yea and withall it doth mitigate and cause to vanish and passe away the secret lassitudes of the musculous members And yet as good as banes be if we perceive the bodie to be in the naturall state and disposition firme and strong enough better it were to intermit and for-let the use of baths and in stead thereof I holde it holsomer to anoint and rub the bodie before a good fire namely if it have need to be chafed and set in an heat for by this meanes there is dispersed into it as much heat as is requisit and no more which cannot be against the sunne for of his heat a man can not take more or lesse at his owne discretion but according as he affecteth or tempereth the aire so he affourdeth his use And thus much may serve for the exercise of students To come now unto their food and nouriture if the reasons and instructions before delivered by which we learne to restraine represse and mitigate our appetites have done any good time it were to proceed forward to other advertisements but in case they be so violent so unruly and untamed as if they were newly broken out of prison that it is an hard piece of worke to range them within the compasse of reason and if it be a difficult piece of worke to wrestle with the bellie which as Cato was wont to say hath no eares we must worke another feat and device with it namely by observing the quality of the viands to make the quantity more light and lesse offensive and if they be such as be solid and nourish much as for example grosse flesh meats cheese drie figges and hard egges they must feed of them as little as they can for to refuse and forbeare them altogether were very hard but they may be more bold to eate heartily of those that be thinne and light such as are the most part of worts or pot-herbes birdes and fishes that be not fatte oileous for in eating of such meats a man may at once both gratifie his appetite and also never overcharge his bodie but above all take heed they must of crudities and surfeits proceeding from liberall eating of flesh-meats for besides that they lode the stomacke presently as they are taken there remaine afterwards behind naughtie reliques and therefore it were verie well that they accustomed their bodies never to call for flesh considering that the earth it selfe bringeth foorth other kinds of food sufficiently not onely for the necessitie of nourishment but also for pleasure and the contentment of the appetite for some of them are ready to be eaten without any dressing or the helpe of mans hand others be mingled and compounded after divers sorts to make them more savorie and toothsome But for asmuch as custome after a sort is a second nature or at leastwise not contrarie to nature we must not accustome our selves to feed on flesh for to fulfill our appetites after the maner of wolves lions but use it onely as the foundation and ground of other viands which being once laid we are to make our principall nourishment of other cares and dishes which as they are more appropriate to our bodies and sutable to nature so they doe incrassate and dull lesse the vigor and subtilitie of the spirit and the discoursing reasonable part of the soule which is kindled mainteined and set to burne cleere by a more delicate and light matter As touching liquid things they must use milke not as an ordinarie drinke but as a strong meat that nourisheth exceeding much but for wine we are to say to it as Euripides did to Venus Welcome to me in measure and in meane Too much is naught yet doe not leave me cleane for of all drinks it is most profitable of medicines most pleasant and of daintie viands most harmelesse provided alwaies that it be well delaied and tempered with opportunity of the time rather than with water And verily water not that onely wherewith wine is mingled but also which is drunke betweene whiles apart by it selfe causeth the wine tempered therewith to doe the lesse harme in regard whereof a student ought to use himselfe to drinke twice or ãâã every day a draught of sheere water for that it will enfeeble the headinesse of the wine make the usuall drinking of pure water more familiar to the stomacke and this I would have to be done to this end that if they be driven perforce to drinke faire water they might not thinke it strange nor be ready to refuse it For many there be who oftentimes have recourse to wine when iwis they had more need to runne to the water and namely when they be over-heat with the sunne yea and contrariwise when they be stiffe frozen with cold or have streined themselves to speake much or studied and sitten hard at their booke and generally after that they have travelled sore till they be wearie or have performed some vehement exploit or violent exercise then I say they thinke that they ought to drinke wine as if nature herselfe required and called for some contentment and refreshing of the bodie and some change and alteration after travels but nature verily is not desirous to have any good done to her in this sort if you call such pleasure a doing of good but she demaundeth onely a reducement to a meane betweene labour and rest and therefore such persons as these are to be cut short and abridged of their victuals and either to be debarred quite of all wine or else enjoined to drinke it well delaied with water for wine being of it selfe of a violent and stirring nature augmenteth and maketh more unquiet the stormie perturbations arising within the body it doth irritate and distemper more and more the parts therein already offended and troubled the which had much more need to be appeased and dulced to which purpose water serveth passing well for if we otherwise being not a thirst drinke hot water after we have laboured or done some painfull exercise in the exceeding heats of
no insolencie some delight or disport profitable and procure laughter not accompanied with wanton reproofe and scornefull reproch but such as carieth a grace and pleasure with it for this is it wherein most part of feasts suffer shipwracke namely when they are misgoverned or not ordered as they ought to be But the part it is of a wise and prudent man to know how to avoid enmity and anger in the market-place gotten by avarice in the publicke halles of bodily exercises by contention and emulation in bearing offices and suing for them by ambition and vain-glory and last of all in feasts and banquets by such plaies and pastimes THE FIFTH QUESTION What is meant by this common proverbe Love teacheth musicke and poetrie THe question was mooved one day in Sossius Sesnerius house after certeine verses of Sappho were chanted how this saying of Euripides should be understood Love teacheth musicke marke when you will Tough one before thereof had no skill considering that the poet Philoxenus reporteth how Cyclops Polyphemus the giant cured his love by the sweet tongued muses Whereupon it was alledged that Love is of great power to moove a man for to be bold hardy and adventurous yea and ministreth a readinesse to attempt all novelties according as Plato named it the enterpriser of all things for it maketh him talkative and full of words who before was silent it causeth the bashfull and modest person to court it and put himselfe forward in all maner of service it is the meanes that an idle carelesse lubber and a negligent becommeth diligent and industrious and that which a man would most marvell at a miching hard-head and mechanicall penifather if he fall once to love doth relent and waxe soft as iron in the fire and so prooveth more liberall courteous and kinde than ever before so that this pleasant and merry proverbe seemeth not to be altogether ridiculous impertinent namely that Loves purse is tied knit up with a leeke or porret blade Moreover it was there spoken That Love resembled drunkennesse for that the one aswell as the other doth set folke in a heat it maketh them cheerfull merry and jocund and when as men be come once to that they fall soone to sing to rime and make verses And it is said that the poet Aeschylus composed his tragedies when he had well drunken and was heat with wine I had a grandfather also my selfe named Lamprias who seemed alwaies more learned witty and fuller of inventions yea and to surpasse himselfe in that kinde when he had taken his cups liberally and he was wont to say That at such a time he was like unto incense which being set on fire rendereth the sweet odour that it hath Moreover they that take exceeding great pleasure to see their loves are no lesse affected with joy when they do praise them than in looking upon them for love as it is in every thing a great pratler and full of words so especially and most of all in praises insomuch as lovers would willingly perswade others to that wherein they are themselves perswaded first namely that they love nothing but that which is perfect in goodnesse and beautie and others they would have to be witnesses with them of it This was it that induced the Lydian king Candaules to draw and traine Giges into his bed-chamber for to see the beautie of his wife naked for why such are willing to have the restimonie of others Loe what the reason is that if they write the praises of that which they love they embelish and adorne the same with verses songs and meeter like as images with golde to the end that the said praises might be heard more willingly and remembred better by more people for if they bestow a fighting-cocke an horse or any other thing whatsoever upon those whom they love their minde is principally that this their present should be faire and beautifull in it selfe afterwards that it be most gallantly and in best maner set out but above all in case they be disposed to flatter them in words or writings their chiefe care is that the same run roundly and pleasantly that they be also glorious and beautified with fine figures such as is ordinarily the stile of poets Then Sossius approving well of these reasons said moreover That it were well if some would take in hand to draw and gather arguments out of that which Theophrastus left in writing as touching musicke For long it is not quoth he since I read over that booke wherein he delivereth thus much after a divine maner That three principall causes or roots there be of musicke to wit paine or griefe pleasure or joy and the ravishment of the spirit of which three every one doth bend and turne the voice a little out of the ordinary tune for griefs and sorrowes usually bring with them moanes and plaints which quickly run into song which is the reason that we see oratours in the perorations or conclusions of their speeches the actours also in tragedies when they come to make their dolefull lamentations bring their voices downe gently to a kinde of melodie and by little and little tune them as it were thereto Also the great and vehement joies of the minde do lift up all the body of them especially who are any thing lightsome by nature yea and provoke the same to leape skip and clappe their hands observing a kinde of motion according to number and measure if they can not dance And otherwise in furious sort Like frantike folke they do disport They shake they wag they set out throat And send out many a foolish note according as Pindarus saith But in case they be somewhat more grave and staied than others when they finde themselves moved with such a passion of joy they let their voice onely go at liberty speaking aloud and singing sonnets But above all the ravishment of the spirit or that divine inspiration which is called Enthusiasmus casteth bodie mind voice and all far beyond the ordinary habit which is the cause that the furious and raging priests of Bacchus called Bacchae use rime meeter those also who by a propheticall spirit give answeres by oracle deliver the same in verse and few persons shall a man see starke mad but among their raving speeches they sing and say some verses This being so if you would now display love and view it well being unfolded and laied open abroad hardly shall you meet with another passion which hath either sharper dolours or joies more violent or greater exstasies and ravishments of the spirit lying as it were in a trance so that a man may discover in amorous persons a soule much like unto that city which Sophocles describeth Full of songs and incense sweet Of sighs and groanes in every street No marvell is it therefore nor a strange thing if love conteining comprehending in it selfe all those primitive causes of musicke to wit dolour joy and ravishment of spirit be
example even our very birth at first is nothing sightly at all nor pleasant in regard of the bloud and bitter pangs that do accompany it yet hath the same a goddesse to be the president overseer thereof to wit Lucina called thereupon Lochia and Ilithyta Besides better it were for a man never to have bene borne than to become evill and naught for want of a good governor and guardian Moreovor the deitie and devine power leaveth not man destitute when he is sicke no nor when he is dead but some God there is or other that hath an office and function even then and is powerfull in those occasions there is one I say that helpeth to convey the soules of such as have ended their life from hence into another world and to lay them in quiet repose who for bestowing and transporting of them in that sort is called Catunastes and Psychopompos according as he saith The shady night never bare The harps to sound a fine musician Nor prophet secrets to declare Ne yet in cures a good phisitian But for the soules of dead below In their due place them to bestow And yet in these ministeries and functions many odious troubles and incombrances there be whereas contrariwise there can be named no worke more holy no exercise game of price or profession of maisteries whatsoeuer whereof it beseemeth a god better to have the dispose presidence and oversight than is the charge and regard to order and rule the desires of lovers affecting and pursuing beautifull persons in the floure and prime of their age For herein their is nothing foule nothing forced not by constraint but that gentle perswasion attractive grace which yeelding in trueth a pleasant and sweet labor leadeth all travell whatsoever unto vertue and amitie which neither without a god can attaine unto the desired end which is meet and convenient nor hath any other god for the guide master and conductor than Love which is the companion of the Muses graces and Venus For Cupid sowing secretly In heart of man a sweet desire And heat of Love immediatly By kindling milde and gentle fire According as Menalippedes saith tempereth the pleasantest things that be with those that are most faire and beautifull How say you Zeuxippus is it not so Yes verily quoth he I am altogether of that minde for to hold the contrary were very absurd Then quoth my father againe and were it not as monstrous that whereas amitie hath foure severall kindes and branches according as the ancient Philosophers haue divided it The first in nature then that of propinquity and locall affinity the third of society and the last this of love every one of the rest should have a god to be the president and governour thereof to wit surnamed either ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and this amorous amitie onely or love as accursed interdicted and excommunicate be left without a lord and ruler considering that it requireth more care solicitude and government than all the rest It doth indeed quoth Zeuxippus and need it hath out of that which is strange but proper and familier of the owne Moreover quoth my father a man may here take hold by the way of Plato his opinion and doctrine to this purpose to wit that there is one kind of furie transmitted from the body to the soule proceeding from certaine indispositions and malignant distemperatures of ill humours or else occasioned by some hurtfull winde or pernitious spirit that passeth and entreth into it and this furie is a sharpe and dangerous disease There is another not without some divine instinct neither is it engendred at home and within us but a strange inspiration it is comming from without a very alienation of reason sense and understanding the beginning and motion whereof ariseth from some better power and a certaine divine puissance And this passion in generall is named Enthusiasmus as one would say a divine inspiration for like as ãâã ãâã ãâã ãâã ãâã in Greeke signifieth repletion with spirit or winde And ãâã ãâã ãâã ãâã ãâã that which is full of prudence and wit Even so saith he an agitation and shaking of the soule is called ãâã ãâã ãâã ãâã ãâã by the participation and society of some more heavenly and divine power Now this enthusiasme is subdevided for one part thereof is propheticall and can skill of foretelling naturall things when one is inspired and possessed by Apollo A second is Bacchanall sent from Bacchus whereof Sophocles speaketh in one place thus And see you dance With Corybants For those furies of dame ãâã the mother of the gods as also Panique terrors frights hold ãâã of the Bacchenall sacred ceremonies The third proceedeth from the Muses which meeting with a tender and delicate soule not polluted with vice stirreth up and raiseth a poeticall spirit and musicall humour as for that raging and martiall Enthusiasme for Arinianius it is called that furious inspiration breathing warre is well knowen to every man for to proceed from god Mars a furie wherein there is no grace no musicall sweetnesse hindring the generation and nourishment of children and inciting people to take armes There remaineth one alienation more of the understanding ô Daphnaeus and an exstacie or transportation of mans spirit and the same not obscure nor quiet and calme concerning which I would demand of Pemptides heere What god is he that shakes the speare In hand which doth so faire fruit beare Even this ravishment of love setled as well upon faire and goodboies as honest and sober dames which is the hottest and most vehement transportation of the minde for see you not that even the very soldier and warrior himselfe comming once to be surprised therewith laide downe his armes presently and cast off his warlike furie For then his servants joy did make And corselet from his shoulders take and himselfe having no more minde to battell sat still looking upon others that fought And as for these Bacchanail motions these wanton skippings and frisks of the Corybantes they use to appease and stay by changing onely in dauncing of the measures the foot Trochaeus into Spondaeus and in song the Phrygian tune into the Dorique semblably Pythia the priestresse of Apollo being once come downe from her three footed fabricke upon which she receiveth that incentive spirit of furie remaineth quiet and in calme tranquillity whereas the rage of love after it hath once in good earnest caught a man and set him on fire there is no musicke in the world no charme no lenitive song no change of place able to stay it for amorous persons when they be present doe love if they be absent doe long in the day time they follow after their sweet hearts by night they lie and watch at their doores fasting and sober they call upon their faire paramours full and drunken they sing and chant of them neither are poeticall
as also by the apparence of one and the same visage in divers and sundry mirours flat hollow curbed or embowed round outwardly which represent an infinit variety But there is neither mirror that sheweth and expresseth the face better nor instrument of nature more supple obsequent and pliable that is the Moone howbeit receiving form the Sunne a light and firy illumination she sendeth not the same backe unto us but mingled with somewhat of her owne whereby it changeth the colour and hath a power or facultie far different for no heat at all there is in it and as for the light so weake and feeble it is that it faileth before it commeth unto us And this I suppose to be the meaning of Heraclitus when he saith that the lord unot whom belongeth the oracle at Delphos doth neither speake nor conceale but signifie onely and give signe Adde now to this which is so well said and conceived and make this application that the god who is heere useth Pythia the prophetesse for sight and hearing like as the Sunne useth the Moone He sheweth future things by a mortall body and a soule which cannot rest and lie stil as being not able to shew her selfe immooveable and quiet to him who stirreth and mooveth her but is troubled still more and more by the motions agitations and passions of her owne and which are in her selfe for like as the turnings of bodies which together with a circular motion fall downward are not firme and strong but turning as they do round by force and tending downward by nature there is made of them both a certaine turbulent and irregular circumgiration Even so the ravishment of the spirit called Enthusiasmus is a mixture of two motions when the minde is moved in the one by inspiration and in the other naturally For considering that of bodies which have no soule and of themselves continue alwaies in one estate quiet a man cannot make use not moove them perforce otherwise than the quality of their nature will beare nor move a cylindre like a bal or in maner of a square cube nor a lute or harpe according as he doth a pipe no more than a trumpet after the order of a cithern or stringed instrument ne yet any thing else otherwise than either by art or nature each of them is sit to be used How is it possible then to handle and manage that which is animate which mooveth of it selfe is indued with will and inclination capable also of reason but according to the precedent habitude puissance and nature As for example to move one musically who is altogether ignorant and an enemie of musicke or grammatically him who skilleth not of grammer and knoweth not a letter of the booke or eloquently and thetorically one who hath neither skill nor practise at all in orations Certes I cannot see or say how And herein Homer also beareth witnesse with me who albeit he supposeth thus much that nothing to speake of in the whole world is performed and effected by any cause unlesse God be at one end thereof yet will not he make God to use all persons indifferently in every thing but each one according to the sufficiency that he hath by art or nature To prove this see you not quoth he my frend Diogenianus that when Minerva would perswade the Achaeans to any thing she calleth for Ulysses when she is minded to trouble and marre the treaty of peace she seeketh out Pandarus when she is disposed to discomfit and put to flight the Trojans she addresseth her selfe and goeth to Diomedes for of these three the last was a valiant man of person and a brave warrior the second a good archer but yet a foolish and brainsicke man the first right eloquent and wise withall for Homer was not of the same minde with Pandarus if so be it were Pandarus who made this verse If God so will in sea thou maist well saile Upon an hurdle or a wicker fraile But well he knew that powers and natures be destined to divers effects according as ech one hath different motions notwithstanding that which mooveth them all be but one Like as therefore that facultie which moveth a living creature naturally going on foot can not make it to flie nor him who stutteth and stammereth to speake readily ne yet him to crie bigge and aloud who hath a small and slender voice which was the reason as I take it that when Battus was come to Rome they sent him into Afrike there to plant a colonie and people a citie for howsoever he had a stutting and stammering tongue and was otherwise of a small voice yet a princely minde he caried a politike head he had of his owne and was a man of wisedome government even so impossible it is that Pythia should have the knowledge to speake here elegantly learnedly for notwithstanding that she were wel borne and legitimate as any other had lived honestly and discreetly yet being brought up in the house of poore husbandmen she descendeth into the place of the oracle bringing with her no art learned in schoole nor any experience whatsoever But as Xenophon thinketh that a yoong bride when she is brought to her husbands house ought to be such an one as hath not seene much and heard as little semblably Pythia being ignorant and unexpert in maner of all things and a very virgin indeed as touching her minde and soule commeth to converse with Apollo And we verily are of opinion that God for to signifie future things useth Herons Wrens Ravens Crowes and other birds speaking after their maner neither will we have soothsaiers and prophets being as they are the messengers and heralds of God to expound and declare their predictions in plaine and intelligible words but wee would that the voice and dialect of the prophetesse Pythia resembling the speech of a Chorus in a tragedie from a scaffold should pronounce her answers not in simple plaine and triviall termes without any grace to set them out but with Poeticall magnificence of high and stately verses disguised as it were with metaphors and figurative phrases yea and that which more is with found of flute and hautboies what answere make you then as touching the old oracles Surely not one alone but many First the ancient Pythiae as hath beene said already uttered and pronounced most of them in prose secondly that time affoorded those complexions and temperatures of bodie which had a propense and forward inclination to Poesie whereto there were joined incontinently the alacritie desires affections and dispositions of the soule in such sort a they were ever prest and ready neither wanted they ought but some little beginning from without to set them on worke and to stirre the imagination and conception whereby there might directly be drawen unto that which was meet and proper for them not onely Astrologers and Philosophers as Philinus saith but also such as were well soaked with wine and shaken with some
void of reason but looke how much thereof is mingled with flesh and with passions being altered with pleasures and dolours it becommeth unreasonable But every soule is not mixed after one sort one as much as another for some are wholly plunged within the bodie and being troubled and disquieted with passions runne up and downe all their life time others partly are mingled with the flesh and in part leave out that which is most pure and not drawen downward to the contagion of that grosse part but remaineth swimming and floating as it were aloft touching the top or crowne onely of mans head whereas the rest is depressed downward to the bottome and drowned there and is in maner of a cord hanging up aloft just over the soule which is directly and plumbe under to upholde and raise it up so farre forth as it is obeisant thereto and not overruled and swaied with passions and perturbations for that which is plunged downe within the bodie is called the soule but that which is entire and uncorrupt the vulgar sort calleth the understanding supposing it to be within them as in mirrours that which appeareth by way of reflexion but those that judge aright and according to the trueth name it Daemon as being cleane without them These stars then which you see as if they were extinct and put out imagine and take them to be the soules which are totally drowned within bodies and such as seeme to shine out againe and to returne lightsome from beneath casting and shaking from them a certeine darke foggy mist as if it were some filth and ordure esteeme the same to be such soules as after death are retired and escaped out of the bodies but those which are mounted on high and move to and fro in one uniforme course throughout are the Daemons or spirits of men who are said to have intelligence and understanding Endevour now therefore and straine your selfe to see the connexion of each one whereby it is linked and united to the soule When I heard this I began to take more heed and might see starrs leaping and floting upon the water some more some lesse like as we observe pieces of corke shewing in the sea where fishers nets have beene cast and some of them turned in maner of spindles or bobins as folke spin or twist therewith yet drawing a troubled and unequall course and not able to direct and compose the motion straight And the voice said that those which held on a right course and order by motion were they whose soules were obeisant to the raines of reason by the meanes of good nurture and civill education and such as shewed not upon the earth their beastly grosse and savage brutishnesse but they that eftsoones rise and fall up and downe unequally and disorderly as struggeling to breake out of their bounds are those which strive against the yoke with their disobedient and rebellious maners occasioned by want of good bringing up one while getting the maistry and bringing them about to the right hand another while curbed by passions and drawen away by vices which notwithstanding they resist another time againe and with great force strive to withstand For that bond which in maner of a bridle-bit is put into the mouth as it were of the brutish and unreasonable part of the soule when it pulleth the same backe bringeth that which they call repentance of sins the shame after unlawfull and prohibited pleasures which is a griefe and remorse of the soule restrained and brideled by that which governeth and commandeth it untill such time as being thus rebuked and chastised it become obedient and tractable like unto a beast made tame without beating or tormenting as quickely and readily conceiving the signes and markes which the Daemon sheweth These therefore at the last long and late though it be are ranged to the rule of reason But of such as are obedient at the first and presently from their very nativity hearken unto their proper Daemon are all the kind of prophets and divinors who have the gift to foretell things to come likewise holy and devout men Of which number you have hard how the soule of Hermodorus the Clazomenian was wont to abandon his body quite and both by day and night to wander into many places and afterwards to returne into it againe having beene present the while to heare and see many things done and said a farre off which it used so long untill his enimies by the treachery of his wife surprised his body one time when the soule was gone out of it and burnt it in his house Howbeit this was not true for his soule never departed out of his body but the same being alwaies obedient unto his Daemon and slacking the bond unto it gave it meanes and liberty to run up and downe and to walke to and fro in many places in such sort as having seene and hard many things abroad it would come and report the same unto him But those that consumed his body as he lay asleepe are tormented in Tartarus even at this day for it which you shall know your selfe good yong man more certainely within these three moneths quoth that voice and for this time see you depart When this voice had made an end of speaking Timarchus as he told the tale himselfe turned about to see who it was that spake but feeling a great paine againe in his head as if it had bene violently pressed and crushed he was deprived of all sense and understanding and neither knew himselfe nor any thing about him But within a while after when he was come unto himselfe he might see how he lay along at the entry of the foresaid cave of Trophonius like as he had himselfe at the beginning And thus much concerning the fable of Timarchus who being returned to Athens in the third moneth after just as the voice foretold him departed this life And then we woondred heereat and made report thereof backe to Socrates who rebuked and chid us for saying nothing to him of it whiles Timarchus was alive for that he would willingly himselfe have heard him more particularly and examined every point at the full Thus you have heard Theocritus a mingled tale and historie together of Timarchus But se whether we shall not be faine to call for this strangers helpe to the decision of this question for verie proper and meet it is for to be discussed by such devout and religious men And why quoth Theanor doth not Epamtnondas deliver his opinion thereof being a man trained up and instituted in the same discipline and schoole with us Then my father smiling at the matter This is his nature quoth he my good friend he loveth to be silent and wary he is what he speaketh but woonderfull desirous to learne and insatiable of hearing others And heereupon Spintharus the Tarentine who conversed familiarly with him heere a long time was woont to give out this speech of him That he had never
musicke yeeld no sound and harmonic when the Musicians handle them not this I say giveth occasion to moove another question of greater importance as touching the cause and power by which the Daemons use to make their prophets and prophetesses to be ravished with an Enthusiasme or divine fury and full of fantasticall visions For it is to no purpose to say that the Oracles are silent because they be abandoned and forsaken of the Daemons unlesse we be first perswaded that when they be present and president over them they set them a worke and cause them to speake and prophesie Then Ammonius taking his turne to speake Thinke you quoth he that these Daemons be called any thing els Then spirits clad with substance of the aire Which walke about the earth now here now there as saith Hesiodus For it seemeth unto me that looke how one man differeth from another playing either in a Comedie or a Tragedie the same difference sheweth in the soule which is arraied and clothed within a bodie during this life There is nothing therefore herein either strange or without appearance of reason if soules meeting with other soules imprint in them visions and fansies of future things like as we also shew many accidents done and past yea and foretell and prognosticate of such as are to come not all by lively voice but some by letters and writings nay by touching onely and the regard of the eie unlesse peradventure you have somewhat els ô Lamprias to say against this For it was not long since told us that you had much disputation and conference with certeine strangers in ãâã but he who related this newes unto us could not call exactly to minde what talke passed betweene you Marvell not thereat quoth I for many affaires and occurrents fell out at once betweene by occasion that the Oracle was open and a sacrifice solemnized which caused our speeches to be dispersed distracted and scattered disorderly But now quoth Ammonius your auditors be at good leasure willing also to aske questions and to learne not desirous to contest and contradict in a litigious and quarrelsome humor before whom you may have good leave to speake what you will and for that liberberty of speech have pardon at their hands and be held excused as you see Now when the rest of the company invited and exhorted me likewise after some pause made and silence for a while I began againe in this maner Certes quoth I ô Ammonius it fortuned so I wot not how that even your selfe gave the overture and first occasion of those discourses which then and there were held For if Daemons be spirits and soules separate from bodies and having no felowship with them as your selfe said following heerein the divine Poet Hesiodus who calleth them Pure saincts heere walking on the earth at large Of mortall men who have the care and charge why deprive we those spirits and soules which are within the bodies of this same puissance whereby the Daemons are able to foresee and foretell things to come For it is not like that the soules acquired any new propriety or power when they have abandoned the bodies wherewith they were not endued before but thinke we must that they had the same parts and faculties alwaies although worse I must needs say when they be mixed with bodies And some of them verily appeare not at all but be hidden others are but obscure and feeble such as heavily and slowly performe their operations much like unto those who see through a thicke mist or moove in some moist and waterish substance desiring greatly to be cured and to recover that facultie which is their owne to be discharged also and clensed of that which hindreth and defraudeth them of it For the soule even while it is bound and tied to the body hath indeed a power to foresee and ãâã things but blinded it is with the terrestriall mixture of corporall substance for that like as the Sunne becommeth not then to be cleere and not afore when he is past the clouds but being of himselfe alwaies shining he seemeth unto us darke and troubled through a mist even so the soule getteth not then a new power of divination and prophesie when she departeth out of the body as if she were escaped out of a cloud but having the same before is dimmed and obscured by the commixtion and confusion with that which is mortall and corruptible Neither ought we to make a wonder heereat and thinke it incredible seeing as we ãâã there were nothing else in the soule how that faculty which we call Memory is equipollent and answerable in an opposite respect unto the puissance of divination and considering the great effect thereof in preserving and keeping things past or rather indeed keeping them whiles they be For to say truely of that which is once passed nothing remaineth nor subsisteth in esse were they actions wordes or passions for all things be transitory and passe away as soone as they are because time in maner of a current or streame carieth all away before it but this memorative faculty of the soule catching hold thereof I know not how and staying it for slipping away giveth an imagination of essence and being to those things which in trueth are not For the Oracle verily which was given to the Thessalians as touching the city Arna willed them to utter and speake That which the blinde see cleare And what the deafe doe heare But memory is unto us the hearing of the deafe and the sight likewise of the blinde in such sort as no marvell it is as I have already said if our soule in retaining still things which are no more doth anticipate many of those also which are not yet And such objects indeed concerne it rather and therewith is it affected more For she bendeth and inclineth towards things that are to come whereas of such as be already past and come to their end she is freed and delivered but onely that she remembreth them Our soules then having this puissance in them inbred and naturall though feeble obscure and hardly able to expresse and represent their imaginations yet neverthelesse some of them shew and put them forth many times in dreames and in certaine sacred ceremonies and mysteries namely when the body is well purified or receiveth a fit temperature therefore or else for that the reasonable and speculative faculty being then sreed from the cares of things present joineth with the unreasonable and imaginative part and turneth it to thinke upon the future For I approove not that which Euripides saith I hold him for Divinor hest Who in conjectures museth lest but he verily who is directed by the reasonable and intelligent part of the soule and followeth the conduct and leading there of by all probabilitie Now that power or facultie of divination like unto a paire of blanke writing tables wherein there is nothing written void of reason and not determinate of it selfe but onely apt and meet to
that is to say the notable sayings and answers of Lacedaemonian Dames 479 34 The vertuous deeds of Women 482 35 A Consolatorie oration sent nnto APOLLONIUS upon the death of his sonne 509 36 A Consolatorie letter or discourse sent unto his owne Wife as touching the death of her and his daughter 533 37 How it commeth that the divine Justice differreth otherwhiles the punishment of wicked persons 538 38 That Brute beasts have discourse of reason in maner of a Dialogue named Gryllus 561 39 Whether it be lawfull to eate flesh or no the former oration or treatise 571 Of eating flesh the second Declamation 576 40 That a man cannot live pleasantly according to the doctrine of EPICURUS 580 41 Whether this common Mot be well said LIVE HIDDEN or So LIVE as no man may know thou livest 605 42 Rules and precepts of health in maner of a Dialogue 609 43 Of the Romans fortune 627 44 The Symposiacks or table Questions The first booke 641 Of Symposiacks the second booke 661 Of Symposiacks the third booke 680 Of Symposiacks the fourth booke 698 Of Symposiacks the fift booke 713 Of Symposiacks the sixt booke 729 Of Symposiacks the seventh booke 742 Of Symposiacks the eight booke 764 Of Symposiacks the ninth booke 785 45 The opinions of Philosophers 802 Of Philosophers opinions the first booke 804 Of Philosophers opinions the second booke 817 Of Philosophers opinions the third booke 826 Of Philosophers opinions the fourth booke 833 Of Philosophers opinions the fift booke 841 46 Romane Questions 850 47 Demaunds or questions as touching Greeke affaires 888 48 The Parallels or a briefe Collation of Romane narrations with the semblable reported of the Greeks 906 49 The Lives of the ten Oratours 918 50 Narrations of Love 944 51 Whether creatures be more wise they of the land or those of the water 949 52 Whether the Athenians were more renowmed for Martiall Armes or good Letters 981 53 Whether of the twaine is more profitable Fire or Water 989 54 Of the Primitive or first Cold. 992 55 Naturall Questions 1002 56 Platonique Questions 1016 57 A commentary of the Creation of the soule which PLATO desoribeth in his booke Timaeus 1030 58 Of fatall Necessitie 1048 59 A Compendious Review or Discourse That the Stoicks deliver more strange opinions than doe the Poëts 1055 60 The Contradictions of Stoicke Philosophers 1057 61 Of Common Conceptions against the Stoicks 1081 62 Against COLOTES the Epicurean 1109 63 Of Love 1130 64 Of the Face appearing within the Roundle of the Moone 1159 65 Why the prophetesse PYTHIA giveth no answer now from the Oracle in verse or Meeter 1185 66 Of the Daemon or familiar spirit of SOCRATES 1202 67 Of the Malice of HERODOTUS 1227 68 Of Musicke 1248 69 Of the Fortune or vertue of king ALEXANDER the first Oration 1263 Of the Fortune or vertue of K. ALEXANDER the second Oration 1272 70 Of Is is and OSIRIS 1286 71 Of the Oracles that have Ceased to give answere 1320 72 What signifieth this word EI engraven over the Dore of APOLLOES Temple in the City of DELPHI 1351 OF THE NOVRITVRE AND EDVCATION OF CHILDREN The Summarie THe very title of this Treatise discovereth sufficiently the intention of the authour and whosoever he was that reduced these Morals and mixt works of his into one entire volume was well advised and had great reason to range this present Discourse in the first and formost place For unlesse our minds be framed unto vertue from our infancie impossible it is that we should performe any woorthy act so long as we live Now albeit Plutarch as a meere Pagane hath both in this booke and also in others ensuing where he treateth of vertues and vices left out the chiefe and principall thing to wit The Law of God and his Trueth wherein he was altogether ignorant yet neverthelesse these excellent precepts by him deliuered like raies which proceed from the light of nature remaining still in the spirit and soule of man aswell to leaue sinners inexcusable as to shew how happie they be who are guided by the heauenly light of holy Scripture are able to commence action against those who make profession in word how they embrace the true and souereigne Good but in deed and effect do annihilate as much as lieth in them the power and efficacie thereof Moreover in this Treatise he proveth first of all That the generation of infants ought in no wise to be defamed with the blot either of adulterie or drunkennesse Then he entreth into a discourse of their education and after he hath shewed that Nature Reason Vsage ought to concurre in their instruction he teacheth how by whom they should be nurtured brought up and taught where he reproveth sharply the slouth ignorance and avarice of some fathers And the better to declare the extelleneie of these benefits namely goodinstruction knowledge and vertue which the studie of philosophie doth promise and teach he compareth the same with all the greatest goods of the world and so consequently setteth downe what vices especially they are to shun and avoid who would be capable of sincere and true literature But before he proceedeth further he describeth and limiteth how farforth children well borne and of good parentage should be urged and forced by compulsion disciphering briefly the praises of morall philosophie and concluding withall That the man is blessed who is both helpfull to his neighbour as it becommeth and also good unto himselfe All these points aboverehearsed when he hath enriched and embelished with similitudes examples apophihegmes and such like ornaments he propoundeth diuers rules pertinent to the Institution of yoong children which done he passeth from tender child-hood to youthfull age shewing what gouernment there ought to be of yoong men farre from whom he banisheth and chaseth flatterers especially and for a finall conclusion discourseth of the kinde behauior of fathers and the good example that they are to giue unto their children THE EDVCATION OF CHILDREN FOrasmuch as we are to consider what may be sayd as touching the education of children free borne and descended from gentle blood how and by what discipline they may become honest and vertuous we shall perhaps treat hereof the better if we begin at their very generation and nativitie First and formost therefore I would advise those who desire to be the fathers of such children as may live another day in honour and reputation among men not to match themselves and meddle with light women common courtisans I meane or private concubines For a reproch this is that followeth a man all the dayes of his life and a shamefull staine which by no meanes can be fetched out if haply he be not come of a good father or good mother neither is there any one thing that presenteth it selfe more readily unto his adversaries and sooner is in their mouth when they are disposed to checke taunt and revile than to twit him with such parentage In which
and Aromaticall perfumes give a pleasant smell unto thred-bare and ragged clothes but contrariwise the rich robe of Anchyses yeelded from under it stincking matter and corrupt blood which as the Poet saith Ran downe by drops upon his cloke Of silke so fine and it did soke Even so with vertue any sort of life and all maner of living is pleasant void of sorow whereas contrariwise vice causeth those things which otherwise seemed great honourable and magnificent to be odious lothsome and unwelcome to those that have them if I say it be mingled therewith according to the testimonie of these vulgar verses This man who whiles he walkes abroad in street Or market place is ever happy thought No sooner sets within his owne house feet Thrice wretched but he is and not for nought His wife as master hath of all the power She bids commands she chides and fights ech hower And yet one may with ease be rid and divorced from such a curst and shrewd wife if he be a man in deed and not a bond-slave but for thine owne vice no meanes will serve to exempt thee from it It is not enough to command it to be gone by sending a little script or bill of divorcement and to thinke thereby to be delivered from troubles and so to live alone in quiet and repose For it cleaveth close within the ribbes it sticketh fast in the very bowels it dwelleth there both night and day It burneth thee yet fire-brand none is seene And hastneth age apace before thou weene A troublesome companion it is upon the way by reason of arrogancy and presumption a costly and sumptuous guest at the table for gluttonie and gourmandise an unpleasant and combersome bedfellow in the night in regard of thoughts cares and jelousies which breake the sleepe or trouble the same with fantasies For whiles men lie asleepe the bodie is at rest and repose but the minde all the while is disquieted and affrighted with fearefull dreames and tumultuous visions by reason of superstitious feare of the gods If that I sleepe when sorrowes me surprise Then fearefull dreames me kill before I rise saith one And euen so do other vices serve men to wit Envie Feare Wrath Wanton love and Vnbridled lust For in the day time vice looking out and composing it selfe somewhat unto others abroad is somewhat ashamed of herselfe and covereth her passions she giveth not herselfe wholly to her motions and perturbations but many times doth strive againe and make resistance but in sleepe being without the danger of lawes and the opinion of the world being farre remooved as it were from feare and shame then it setteth all lusts aworke then it quickeneth and raiseth up all leaudnesse and then it displaieth all lascivious wantonnesse It tempteth as Plato saith a man to have carnall dealing with his owne mother and to eat of forbidden and unlawfull meats there is no villanie that it forbeareth executing so far forth as it is able all abomination and hath the fruition thereof if it be but by illusions and fantasticall dreames which end not in any pleasure nor accomplishment of concupiscence but are powerfull onely to excite stirre and provoke still the fits of secret passions and maladies of a corrupt heart Wherein lieth then the pleasure and delight of sinne if it be so that in no place nor at any time it be void of pensivenesse care and griefe if it never have contentment but alwaies in molestation and trouble without repose As for carnall delights and fleshly pleasures the good complexion and sound constitution of an healthfull bodie giveth thereby meanes place opportunity and breeding But in the soule it is not possible that there should bee engendred anie mirth joy and contentment unlesse the first foundation be laied in peace of conscience and tranquillitie of spirit void of feare and enjoying a setled calme in all assurance and confidence without any shew of tempest toward For otherwise suppose that some hope doe smile upon a man or say that delight tickle a little the same anon is troubled and all the sport is marred by some carefull cogitation breaking forth like as the object and concurrence of one rocke troubleth and overthroweth all though the water and weather both be never so calme Now gather gold and spare not by heapes rake and scrape together masses of silver builde faire gallant and stately walking places replenish all thy house with slaves and a whole citie with debtours unlesse withall thou doe allay the passions of thy minde unlesse thou stay and appease thy insatiable lust and desire unlesse thou free and deliver thy selfe from all feare and carking cares thou dost as much as streine wine or make Ipocras for one that is sicke of a feaver give honie to a cholericke person diseased with the raging motion of choler offer meats and viands to those that be sicke of the stomachicall flux continuall laske ulceration of the guts and bloudy flix who neither take pleasure therein nor are the better but the woorse rather a great deale for them See you not how sicke folkes are offended and their stomacks rise at the most fine costly and deintiest meats that be offred unto them how they spit them forth againe and will none though they be forced upon them And yet afterwards when the bodie is reduced againe into good temperature when pure spirits and good fresh bloud is engendred and when the naturall heate is restored and become familiar and kind then they rise up on their feete to their meat then their stomacks serve to eate full savorly of course bread with cheese or cresses and therein they take great pleasure and contentment The like disposition in the minde doth reason worke Then and never before shalt thou be pleased and at peace with thy selfe when thou hast once learned what is good and honest indeed In povertie thou shalt live deliciously like a king or in a private and quiet state sequestred from civill and publike affaires thou shalt live as well as they who have the conduct of great armies and governe the common-weale When thou hast studied Philosophie and profited therein thou shalt never lead a life in discontentment but shalt learne how to away with any estate and course of life and therein find no small joy harts ease Thy riches thou wilt rejoice in because thou shalt have better meanes to do good unto all men In povertie likewise thou wilt take joy in regard thou shalt have fewer cares to trouble thee Glorie will turne to thy solace when thou shalt see thy selfe so honoured and thy low estate and obscure condition will be no lesse comsort for that thou shalt be safe and secured from envie THAT VERTVE MAY BE TAUGHT AND LEARNED The Summarie PLutarch refuting heere the error of those who are of opinion That by good and diligent instruction a man cannot become the better recommendeth sufficiently the studie of vertue And to proove this assertion of his he
and leaud desseignes which having the source fountaine of life I meane the inward disposition of the heart not troubled polluted but clere and clensed from whence all good and laudable actions do flowe and proceed and the same doe give a lively cheerefull and effectuall operation even by some divine instinct and heavenly inspiration together with a bold courage and haughty minde and withall yeeld the remembrance of a vertuous and well led life more sweete pleasant firme and permanent than is that hope whereof Pindarus writeth the nurse and fostresse of old age for we must not thinke that as Carneades was wont to say the Censers or perfuming pannes wherin sweet incense is burned reteine and render the pleasant odor along time after they be emptie and that the vertuous deeds of a wise and honest man should not alwaies leave behinde them in the soule an amiable delightful and fresh remembrance thereof by meanes whereof that inward joy being watered is ever greene buddeth and flourisheth still despising the shamefull errour of those who with their plaints moanes and wailings diffame this life of ours saying It is a very hell and place of torments or else a region of confined and exiled soules into which they were sent away and banished forth of heaven And heere I cannot choose but highly commend that memorable saying of Diogenes who seeing once a certeine stranger at Lacedaemon dressing and trimming himselfe very curiously against a feastivall high day What meanes all this quoth he my good friend to a good and honest man is not everie day in the yeere a feast and holy day yes verily and if we be wise we should thinke all daies double feasts and most solemne gaudie-daies for surely this world is a right sacred and holy temple yea and most divine beseeming the majestie of God into which man is inducted and admitted at his nativitie not to gaze and looke at statues and images cut and made by mans hand and such as have no motion of their owne but to behold those works and creatures which that divine spirit and almightie power in woonderfull wisdome and providence hath made and shewed unto us sensible and yet as Plato saith representing and resembling intelligible powers from whence proceed the beginnings of life and mooving namely the sunne the moone the starres what should I speake of the rivers which continually send out fresh water still and the earth which bringeth foorth nourishment for all living creatures and yeeldeth nutriment likewise to every plant Now if our life be the imitation of so facred mysteries and as it were a profession entrance into so holy a religion of all othersmost perfect we must needs esteeme it to be full of contentment continuall joy neither ought we as the common multitude doth attend wait for the feasts of Saturne Bacchus or Minerva and such other high daies wherein they may solace themselves make merrie and laugh buying their mirth and joy for money giving unto plaiers jesters dauncers such like their hire and reward for to make them laugh In which feasts and solemnities we use to sit with great contentment of minde arraied decently according to our degree and calling for no man useth to mourne and lament when he is professed in the mysteries of Ceres and received into that confraternitie no man sorroweth when he doth behold the goodly sights of the Pythian games no man hungreth or fasteth during the Saturnals what an indignitie and shame is it then that in those feasts which God himselfe hath instituted and wherein as a man would say he leadeth the daunce or is personally himselfe to give institution and induction men should contamminate pollute and profane as they do dishonoring their life for the most part with weeping wailing sighing and groning or at the leastwise in deepe thoughts pensive cares But the greatest shame of all other is this that we take pleasure to heare the organs and instruments of musicke sound pleasantly we delight to heare birdes singing sweetly we behold with right good will beasts playing sporting dauncing and skipping featly and contrariwise wee are offended when they houle roare snarle and gnash their teeth as also when they shew a fierce sterne and hideous looke and all this while seeing our owne lives heavie sad travailed and oppressed with most unpleasant passions most intricate and inexplicable affaires and overwhelmed with infinite and endlesse cares yet we will not affoord our selves some rest and breathing time nay that which more is we will not admit the speech and remonstrances of our friends and familiars whom if we would give eare unto we might without fault-finding receive the present remember with joy and thanksgiving that which is past and without distrust suspition and feare expect with joyfull and lightsome hope that which is to come OF VNSEEMELY AND NAVGHTY BASHFVLNESSE The Summarie ALthough it be needlesse to stand curiously upon the concatenation and coherence of these matters handled by Plutarch how they be knit and linked together considering that he penned these discourses of his at sundrie times and both they who have reduced them into one volume and those also who have translated them out of Greeke into other languages have not all followed one order yet I thinke verily that this present Treatise as concerning Naughtie Bashfulnes is fitly joined next to the former as touching the repose and tranquillitie of the spirit For one of the greatest shaking cracks that our soule can receive in her tranquillitie is when she secretly and by stealth may be lifted from her seat for to drive a man to those things which may trouble him immediately and much more afterwards Now this evill bashfulnesse hath this vicious and dangerous qualitie to know how to seduce and draw us by faire semblant and neverthelesse to trouble consound after a strange fashion the contentment of our spirits as appereth plainely in this little booke which deserveth to be well perused and considered by all sorts of people Now after he hath shewed what this evill shamefastnes is he declareth that it is no lesse pernicious and hurtfull then impudencie adding moreover that wee ought to take good heed lest in avoiding it we fall into contrarie extremities as they do who are envious shamelesse obstinate idle and dissolute Then he proceedeeh to teach us that the first and principall preservative against this poison is to holde it for to be most dangerous and deadly which he doth verifie and proove by notable examples Which done he describeth particularly and from point to point the incommodities perils and misfortunes that come by naughty bashfulnes applying thereto good and proper remedies giving withall many sage and wise counsels drawen out of philosophie tending to this stop and marke that neither the regard of our friends kinsfolke and familiars nor yet the respect of any thing else besides ought to draw from our thought our mouth or hands any thing contrarie to the dutie
displeased nor to be straight laced and stiffely stand against them when they come to justifie or excuse themselves but rather both when our selves have saulted oftentimes to prevent their anger by excuse making or asking for givenesse and also by pardoning them before they come to excuse if we have beene wronged by them And therefore Euclides that great scholer of Socrates is much renowmed and famous in all schooles of Philosophie for that when he heard his brother breake out into these beastly and wicked words against him The soule ill take me if I be not revenged and meet with thee and a mischiefe come to me also quoth he againe if I appease not thine anger perswade thee to love me as well as ever thou didst But king Eumenes not in word but in deed effect surpassed all others in meekenesse and patience for Perseus king of the Macedonians being his mortall enimie had secretly addressed an ambush and set certeine men of purpose to murder him about Delphos espying their time when they sawe him going from the sea side to the said towne for to consult with the oracle of Apollo now when he was gone a little past the ambush they began to assaile him from behinde tumbling downe and throwing mightie stones upon his head and necke wherewith he was so astonished that his sight failed and he fell withall in that manner as he was taken for dead now the rumour heereof ran into all parts insomuch as certeine of his servitors and friends made speed to the citie Pergamus reporting the tidings of this occurrent as if they had beene present and seene all done whereupon Attalus the eldest brother next unto himselfe an honest and kinde hearted man one also who alwaies had caried himselfe most faithfully and loyally unto Eumenes was not onely declared king and crowned with the royall diademe but that which more is espoused and maried Queene Stratonice his said brothers wife and lay with her But afterwards when counter-newes came that Eumenes was alive and comming homeward againe Attalus laid aside his diademe and taking a partisan or javelin in his hand as his maner before time was with other pentioners and squires of the bodie he went to meet his brother king Eumenes received him right graciously tooke him lovingly by the hand embraced the Queene with all honour and of a princely and magnanimous spirit put up all yea and when he had lived a long time after without any complaint suspition and jealousie at all in the end at his death made over and assigned both the crowne and the Queene his wife unto his brother the aforesaid Attalus and what did Attalus now after his brothers decease he would not foster and bring up as heire apparant so much as one childe that he had by Stratonice his wife although she bare unto him many but he nourished and carefully cherished the sonne of his brother departed untill he was come to full age and then himselfe in his life time with his owne hands set the imperiall diademe and royall crowne upon his head and proclaimed him king But Cambyses contrariwise frighted upon a vaine dreame which he had That his brother was come to usurpe the kingdome of Asia without expecting any proofe or presumption thereof put him to death for it by occasion whereof the succession in the empire went out of the race of Cyrus upon his decease and was devolved upon the line of Darius who raigned after him a Prince who knew how to communicate the government of his affaires and his regall authoritie not onely with his brethren but also with his friends Moreover this one point more is to be remembred observed diligently in all variances and debates that are risen betweene brethren namely then especially and more than at any time else to converse and keepe companie with their friends and on the other side to avoide their enemies and evill-willers and not to be willing so much as to vouchsafe them any speech or entertainment Following herein the fashion of the Candiots who being oftentimes fallen out and in civill dissension among themselves yea and warring hot one with another no sooner heare newes of forrein enemies comming against them but they rancke themselves banding jointly together against them and this combination is that which thereupon is called Syncretesmos For some there be that like as water runneth alwaies to the lower ground and to places that chinke or cleave asunder are readie to side with those brethren or friends that be fallen out and by their suggestions buzzed into their cares ruinate and overthrow all acquaintance kinred and amitie hating indeed both parties but seeming to beare rather upon the weaker side and to settle upon him who of imbecillitie soone yeeldeth and giveth place And verily those that be simple and harmlesse friends such as commonly yong folke are apply themselves commonly to him that affecteth a brother helping increasing that love what he may but the most malicious enemies are they who espying when one brother is angrie or fallen out with another seeme to be angrie and offended together with him for companie and these do most hurt of all others Like as the hen therefore in Aesope answered unto the cat making semblance as though he heard her say she was sicke and therefore in kindnesse and love asking how she did I am well enough quoth she I thanke you so that you were farther off even so unto such a man as is inquisitive and entreth into talke as touching the debate of brethren to sound and search into some secrets betweene them one ought to answere thus Surely there would be no quarrell betweene my brother and me if neither I nor he would give care to carrie-tales and pick-thankes betweene us But now it commeth to passe I wot not how that when our eies be fore and in paine we turne away our sight from those bodies and colours which make no reverberation or repercussion backe againe upon it but when we have some complaint and quarrell or conceive anger or suspicion against our brethren we take pleasure to heare those that make all woorse and are apt enough to take any colour and infection presented to us by them where it were more needfull and expedient at such a time to avoid their enimies and evill willers and to keepe our selves out of the way from them and contrariwise to converse with their allies familiars and friends and with them to beare company especally yea and to enter into their owne houses for to complaine and blame them before their very wives frankly and with libertie of speech And yet it is a common saying That brethren when they walke together should not so much as let a stone to be betwixt them nay they are discontented and displeased in minde in case a dog chance to runne overthwart them and a number of such other things they feare whereof there is not one able to make any breach or division betweene brethren but
themselves a dogge or a serpent come in their way they flie from them let their brood be about them when such a danger is presented it is woonderfull how ready they will be to defend the same yea and to fight for even above their power Do we thinke now that nature hath imprinted such affections and passions in these living creatures for the great care that she hath to mainteine the race and posteritie as it were of hens dogs or beares or doe we not rather make this construction of it that she shameth pricketh and woundeth men thereby when we reason and discourse thus within our selves that these things bee good examples for as many as follow them and the reproches of those that have no sense or feeling of naturall affection by which no doubt they do blame and accuse the nature of man onely as if she alone were not affectionate without some hire and reward nor could skill of love but for gaine and profit for admired he was in the theaters that thus spake first For hope of gaine one man will love another Take it away what one will love his brother This is the reason according to the opinion and doctrine of Epicurus that the father affecteth his sonne the mother is tender over her childe and children likewise are kind unto their parents but set-case that brute beasts could both speake and understand language in some open theater and that one called to meet together a sufficient assembly of beefs horses dogs and fowles certes if their voices were demanded upon this point now in question hee would set downe in writing and openly pronounce that neither bitches loved their whelpes nor mares their foles heas their chickens and other fowles their little birds in respect of any reward but freely and by the instinct of nature and this would be found a true verdict of his iustified and verified by all those passions and affections which are observed in them and what a shame and infamie unto mankind is this to grant and avouch that the act of generation in brute beasts their conception their breeding their painfull deliverie of their young and the carefull feeding and cherishing of them be natures works meerely and duties of gratuitie and contrariwise that in men they be pawnes given them for securitie of interest hires gages and earnest pennies respective to some profit and gaine which they draw after them But surely as this project is not true so it is not woorth the hearing for nature verily as in savage plants and trees to wit wilde vines wilde figge trees and wilde olives she doth ingenerate certeine raw and unperfect rudiments such as they be of good and kinde fruits so she hath created in brute beasts a naturall love and affection to their young though the same be not absolute nor fully answerable to the rule of justice ne yet able to passe farther than the bonds and limits of necessitie As for man a living creature endued and adorned with reason created and made for a civill societie whom she hath brought into the world for to observe lawes and justice to serve honour and worship the gods to found cities and governe common-wealths and therein to exercise and performe al offices of bountie him she hath bestowed upon noble generous faire and fruitfull seeds of all these things to wit a kinde love and tender affection toward his children and these she followeth still and persisteth therein which she infused together with the first principles and elements that went to the frame of his body and soule for nature being every way perfect and exquisite and namely in this inbred love toward infants wherein there wanteth nothing that is necessarie neither from it is ought to be taken away as superfluous It hath nothing as Erasistratus was woont to say vaine frivolous and unprofitable nothing inconstant and shaking too and fro inclining now one way and then another For in the first place as touching the generation of man who is able to expresse her prudence sufficiently neither haply may it stand with the rule of decent modestie to be over-curious and exquisite in delivering the proper names and tearmes thereto belonging for those naturall parts serving in that act of generation and conception secret as they be and hidden so they neither can well nor would willingly be named but the composition and framing thereof so aptly made for the purpose the disposition and situation likewise so convenient we ought rather to conceive in our minde than utter in speech Leaving therefore those privie members to our private thoughts passe we to the confection disposition and distribution of the milke which is sufficient to shew most evidently her providence in desire and diligence for the superfluous portion of blood which remaineth in a womans bodie over and above that which serveth for the use whereunto it is ordeined floting up and downe within her afterwards for defect or feeblenesse of spirits wandereth as it were to and fro and is a burden to her bodie but at certaine set-times daies to wit in every monthly revolution nature is carefull and diligent to open certeine scluces and conducts by which the said superfluous blood doth void and passe away whereupon shee doth not onely purge and lighten all the bodie besides but also cleanseth the matrice and maketh it like a piece of ground brought in order and temper apt to receive the plough and desirous of the seed after it in due season now when it hath once conceived and reteined the said seed so as the same take root and be knit presently it draweth it selfe strait and close together round and holdeth the conception within it for the navill as Democritus saith being the first thing framed within the matrice and serving in stead of an anchor against the waving and wandering of it to and fro holdeth sure the fruit conceived which both now groweth and heereafter is to be delivered as it were by a sure cable and strong bough then also it stoppeth and shutteth up the said riverets and passages of those monethly purgations and taking the foresaid blood which otherwise would run an void by those pipes and conducts it maketh use thereof for to nourish and as it were to water the infant which beginneth by this time to take some consistence and receive shape and forme so long untill a certaine number of daies which are necessarie for the full growth thereof within be expired at which time it had need to remove from thence for a kinde of nutriment else-where in another place and then diverting the said course of blood with all dexterity a skilfull hand no gardener nor fountainer in drawing of his trenches and chanels with all his cunning so artificiall and employing it from one use to another she hath certeine cesternes as it were or fountaine-heads prepared of purpose from a running source most readie to receive that liquor of blood quickly and not without some sense of pleasure and contentment but
with other to people possesse a new colonie in Stcilie and having befallen to his lot a goodly house and living to it enioying I say for his part a good portion wherewith he might have lived in fulnesse and plentie when he sawe once that delights pleasures and idlenesse without any exercise at all of good letters reigned in those parts Par die quoth he these goods heere shall never spoile and undoe me but I will rather I trow make a hand and havocke of them leaving therefore unto others his portion that fell unto him by lot he tooke sea againe sailed away to Athens Contrariwise those that be in debt are evermore sued in the law become tributaries very slaves bearing and induring all indignities like unto those varlets that digge in silver mines nourishing and mainteining as Phineus did the ravenous winged harpies for surely these usurers alwaies flie upon them and be ready to snatch and carie away their very foode and sustenance neither have they patience to stay and attend times and seasons for they buie up their debtors corne before it be ripe for the harvest they make their markets of oile before the olives fall from the tree and likewise of wine For I wil have it at this price quoth the usurer withal the debter giveth him presently a bill of his hand for such a bargaine meane while the grapes hang still upon the vine waiting for the moneth of September when the star Arcturus riseth and sheweth the time of vintage THAT A PHILOSOPHER OUGHT TO CONVERSE ESPECIALLY WITH PRINCES AND GREAT RVLERS AND WITH THEM TO DISCOVRSE The Summarie IF there be any in the world who have need of good companie they are Princes and great Lords for that their affaires being of such consequence as everie man knoweth the feeblenes of bodie and insufficiencie of spirit not able to furnish them throughly great reason they have to see by the eies and to worke with the hands of others Now in this case three sorts of men there be who fault verie much In the first place Princes and Rulers themselves who in stead of drawing and training neere unto their persons such as can aide and assist them give accesser rather unto flatterers and other like pestilent members who are ready to corrupt and ruinate their estates Secondly those whose number at all times hath beene verie small Whom we call Philosophers that is to say men of authoritie wise sage learned friends to vertue lovers of the good of Princes and their subjects who being of great power and able to doe much yet notwithstanding recule and draw backe or being advanced to high place have not alwaies that respect and consideration nor such courage as appertaineth suffering themselves otherwhiles to be carried away to the entertainment and maintenance of the greatest opinion and mingling a little too much of worldly wisedome with the apprehension of their true duty whereof their conscience being lightned in sundry sorts advertiseth theÌ sufficiently The last and those as pernicious execrable as the thought of man is not able to devise and comprehend be the enemies of vertue to wit ignorant teachers and profane schoolemasters professors mockers scorners jesters slatterers in sum all the ministers of vanities and filthie pleasures who do insinuate and intrude themselves by most leawd and wicked means into the service of Princes and in recompence of the honor and rich gifts which they receive at their hands doe deceive and undoe their simple lords and masters according as an infinite number of examples in Histories doe verifie and give evidence unto us Plutarch therefore in consideration of these inconvenicnes is desirous in this treatise to encourage those who wish that all things were well and in good order and exhorteth them to approch neere unto Princes But forasmuch as ignorance and leawdnes causeth men to become shamelesse whereas wisedome and honestie maketh us modest and considerate in all our actions he sheweth in the first place that it is no point of ambition for a wise and learned man to joine himselfe unto Grand segniories to sort with them but that it is their duety so to do considering that such receive honor pleasure and profit by him And this he prooveth by reasons similitudes examples al singular and notable Afterwards he condemneth those who enter into Princes courts onely because they would be great and powerfull shewing that wise men indeed do aime cleane at another marke And for the last point of all he treateth of the contentment which they receive who by their service to one alone helpe by that meanes an infinite number of others who remaine bound and obliged unto them for so great a benefit THAT A PHILOSOPHER OUGHT to converse especially with Princes and great Rulers and with them to discourse TO embrace a common love to finde out accept intertaine and maintaine that amitie which may be profitable and commodious to many in particular and yet to more in generall is the part of honest men politike wise and affectionate to the publike good and not as some thinke of those that be ambitious and vaine-glorious But contrariwise he is to be reputed vaine-glorious or rather timorous and wanting courage who doth shunne and is afraid to heare himselfe called a follower waiter and servitor to those that are in highest place For what saith one of these personages who having need to be cured is desirous to learne and to bee acquainted with some Philosopher O that I were Simon the Souter or Dionysius the Pedante in stead of Pericles or Cato that a Philosopher might discourse and dispute with me that he might sit by my side as Socrates did sometime by those And verily Ariston of Chios being reprooved and blamed by the Sophisters in his time for that he used to devise and discourse with all those that were disposed to heare him I could wish quoth he in my heart that the verie beasts themselves were able to give eare and understand those discourses that do excite and moove unto vertue Doe we then avoide the meanes and occasions to converse and conferre familiarly with great personages and mightie men as if they were wilde and savage persons The doctrine of Philosophy is not like unto an imager who casteth dumbe and deafe idole statues without any sense onely for to stand upon a base as Pindarus was woont to say but is willing to make whatsoever it toucheth active operative and lively it imprinteth therein affections and motions judgements also inciting and leading to things unprofitable intentions desirous of all honestie haughtie courage also and magnanimitie joined with meeknesse resolution and assurance by meanes of which good parts men of State policie are more readie and forward to converse and devise with persons of great puissance and authoritie and not without good cause for an honest and gentle physician will take alwaies more pleasure to heale an eie that seeth for many and which doth guard and
which speech of his it seemed that Eumetis was willing enough to have replied and said somewhat unto him againe but that maidenly modestie staied her for her bloud was up and she blushed as red as skarlet all her face over But Aesope taking her part as it were to revenge her quarrell Nay were it not quoth he more ridiculous farre not to bee able to solve such questions and namely such a riddle as this which she put foorth unto us a little before supper A man I saw with helpe of fire who set a peece of brasse Fast to a man so as it seem'd to him it sodred was Now tell me can you with all'your cunning say what this should be No iwis quoth Cleodemus neither meane I to beate my braines about the knowledge of it And yet there is no man quoth he knoweth this thing better nor useth it more than you and if you denie it I will call to witnesse your ventoses and cupping boxes Heereat Cleodemus could not chuse but laugh for there was not a physician in those daies that used cupping and boxing so much as he and in regard that he practised it so much this remedie or devise in physicke was in no small request and reputation But Mnesiphilus the Athenian a familiar friend and zealous follower of Solon began to speake in this wise unto Pertander Sir if I might be so bold I thinke it good my desire is that the speeches and discourses of this good company may not bee dealt among the rich and noble persons onely who are heere in place but parted equally and indifferently among them all and go round like a cup of wine as the manner is in democratie or state of a citie governed by the people this I speake for that we who live in a popular common-wealth participate in nothing of all that which you have right now delivered as touching soveraigne rule of prince king we thinke it reason therefore that you would enter every one of you into a discourse of popular government deliver your several opinions upon the point beginning first againe at Solon To this motion they all agreed whereupon Solon thus began to speake As for you ô Mnesiphilus like as all the other inhabitants of Athens you have heard heeretofore what mine opinion is concerning the government of a weale publike and yet if it please to heare me now also I say againe that in my judgement that citie is right well governed and maintaineth best the popular estate and libertie wherein those very persons who have not been wronged and oppressed do prosecute the law upon an oppressor and wrong doer yea and seeke to punish him no lesse than the partie himselfe who hath susteined the injurie outrage After him Bias opined thus That the popular government was best in which all the inhabitants feared the law as much as a rigorous tyrant Then Thales followed in this maner That he reputed such a common-wealth best ordered which had in it neither too wealthie nor yet over poore citizens Next to him tooke Anacharsis his turne and delivered his minde in these words That in his conceit that citie was right well governed wherein all other things being equally determined among the inhabitants the better coÌdition was measured by vertue the worse by vice In the fifth place Cleobulus affirmed That the policie of that popular city was simplie best the citizens whereof did more dread dishonor than the law Then Pittacus in his course gave his opinion thus That he accounted a State passing well governed in which wicked persons might not beare any authoritie but good men onely Then Chilo when his turne came pronounced That pollicie to excel al others when as the people gave greatest care unto the lawes and least hearkened unto oratours After them all Periander in the last place gave his judgement saying That he reckoned that popular estate seemed to be best which came neerest unto an aristocratie or regiment of a wise and noble Senate Now when this disputation was ended I requested them to proceed farther and to instruct us as touching oeconomie or an housholde how it ought to be ordered for that few men were called unto the government of cities and realmes but every one of us had an house and familie of his owne to be governed Not so quoth Aesope therewith he laughed if you reckon Ancharsis in the number of us for no house hath he of his owne and forsooth he glorieth therein that none he hath saying That he maketh his abode in a chariot as men say the sun doth who is caried round about the world in his chaire and one while goeth to this quarter and another while to that quarter of the heaven And even in this respect quoth Anacharsis the sunne onely is free or at least-wise more at libertie and at his owne dispose than any other of all the gods commanding all and not commanded of any and therefore he reigneth in deed and having the reines in his owne hand conducteth his owne chariot himselfe but me thinks you never conceived and comprised the grandence and beautie of the sunne how excellent and admirable his chariot is for otherwise you would never in bourd and by way of merry jest have compared it to ours furthermore it seemeth that you take an house to be these cloisters covered with tile and walled with clay or earth which is as much to say that a tortoise is the shell and not the living creature which is therein and therefore I nothing woonder that you mocked Solon upon a time for that he having viewed the palace of king Croesus richly furnished and sumptuously adorned deemed not by and by the owner and lord thereof to be stately and happily lodged but desired first to see and behold the good parts that were within him rather than the goods which were about him and heerein it seemeth unto mee that you have forgotten your owne tale of the fox who being come to contest and debate with the leopard whether of the twaine were beset with more colours and divers spots required of the judge betweene them that he would not regard and consider so much the outward painting of the skin as the varietie of the spirit and soule within for that he should finde the same bedight with a world of divers spots but you looke onely to the workemanship of cutters in stone and of masons esteeming that onely to be the house and not that which is domesticall and within to wit children wife friends and servitours unto whom being wise sober and of good conditions the father of the familie and housholder communicating and imparting that which he hath say he were within a birds-neast or in an emmets hole may avouch that he dwelleth in a good and blessed house Lo what mine answere is to Aesope as also for my part what collation and dole I contribute unto Diocles now for the rest of you let every man conferre as reason is
chaunt a sonet or hymne unto Apollo Pythius for the safetie of himselfe the ship and all those fellow passengers who were within it he stood upright on his feet in the poope close to the ship side and after he had founded a certaine invocation or praier to the sea-gods he chanted the canticle beforesaid and as he was in the mids of his song the sunne went downe and seemed to settle within the sea and with that they began to discover Peloponnesus Then the marriners who could no longer stay nor tarrie for the darke night came toward for to kill him when he saw their naked swords drawen and beheld the foresaid Pilot how he covered his face because he would not see so vilanous a spectacle he cast himselfe over ship-boord and leapt as farre into the sea from the ship as he could but before that his whole bodie was under the water the dolphins made haste and from beneath were readie to beare him up for sinking Full of feare and perturbation of spirit hee was at first insomuch as being astonied thereat hee wist not what it might be but within a while after perceiving that he was carried at ease and seeing a great flote of dolphins environing gently round about him and that they succeeded and seconded one another by turnes for to take the charge of carrying him as if it had beene a service imposed upon them all and whereunto they were necessarily obliged and seeing besides that the carrike was a good way behind by which he gathered that he went apace and was carried away with great celerity He was not quoth Gorgias so fearful of death or desirous otherwise to live as hee had an ambitious desire to arrive once at the haven of safetie to the ende that the world might know that he stood in the grace and favour of the gods and that he reposed an assured beliefe and firme affiance in them beholding as he did the skie full of starres the moone arising pure and cleere with exceeding brightnesse and the whole sea about him smooth and calme but that the course of these dolphins traced out a certaine way and path so that hee thought thus within himselfe that the divine justice had not one eie alone but as many eies as there were starres in the heaven and that God beheld all about whatsoever was done both by sea and land Which cogitations and thoughts of mind quoth he mightily strengthened and sustained my bodie which otherwise was readie to faint and yeeld with travell and wearinesse finally when the dolphins were come as farre as to the great promontorie of Tenarus so high and steepe they were verie warie and careful that they ran not upon it but turned gently at one side and swom behind it a long the coast as if they would have conducted a barke safe and sound to a sure bay and landing place whereby he perceived evidently that carried he was thus by the guidance of the divine providence After that Arion said Gorgias had made all this discourse unto us I inquired of him where he thought that the ship above said inteÌded to arrive At Corinth quoth he without all doubt but it will be very late first for it being toward evening when I leapt into the sea I suppose that I was carried upon the dolphins backs no lesse than a course of five hundred furlongs and no sooner was I from ship-boord but there insued presently a great calme at sea Moreover Gorgias said That he having learned the names aswell of the ship-master as the pilot and withall knowen what badge or ensigne the ship carried made out certaine pinnaces and those manned with souldiours for to observe what creeks commodious baies and landing places there were upon the said coast but as for Arion Gorgias conveied him secretly with him for feare lest if the mariners should have had any advertisement of his deliverie and safetie they might flie away and escape But as God would have it every thing fell out so as we might see quoth Gorgias the very immediat hand of the divine power for at one and the same instant that I arrived here I had intelligence also that the said ship was fallen into the hands of those souldiors whom I set out and so the mariners and passengers within it were taken all prisoners Hereupon Periander commanded Gorgias presently to arise to apprehend them and lay them up fast in close prison where no person might have accesse unto them or certifie them that Arion was alive and safe Then Aesope Mocke on now quoth he at my gaies and crowes that talke and tell tales when you see that dolphins also can in this wise play their youthfull parts and atchieve such prowesses Nay quoth I then we are able to report Aesope another narration like to this which hath benefer downe in writing and received for currant and good these thousand yeeres passed and more even from the daies of Ino and Athamas Then Solon taking occasion of speech by these words Yea but these matters ô ãâã quoth he concerne the gods more neerely and surpasse our puissance but as for that which befell to Hesiodus was a meere humane accident and not impertinent unto us for I suppose you have heard the historie tolde No I assure you quoth I But woorth it is the hearing quoth Solon againe And thus by report it was A certaine Milesian with whom as it should seeme Hesiodus had familiar acquaintance in so much as they lodged eat and drunke together ordinarily in the citie of Locres kept their hosts daughter secretly and abused her body so as in the end he was taken with the manner Now was Hesiodus suspected to have beene privie to him of this vilannie from the verie beginning yea and to have kept the doore and assisted him in concealing the same whereas indeed he was in no fault at all nor culpable any way howbeit by means of false suspitions and sinister surmizes of people hee incurred much anger and was hardly thought of neither could he avoide the unjust imputations of the world for the brethren of the yoong damosell lay in ambush for him neere unto a wood about Locri set upon and slew him outright together with his servant or page Troilus who tended upon him After this murther committed and their bodies cast into the sea it chanced that the corps of Troilus being carried foorth into the river Daphnus rested upon a rocke environed and dashed round about with the water and the same not far from the sea which rocke thereupon tooke his name and is so called at this day But the dead bodie of Hesiodus immediately from the land was received by a float or troupe of Dolphins and by them carried as farre as to the capes Rhion and Molychria It fortuned at the verie same time that the citizens of Locri held a solemne assembly and celebrated festivall sacrifices called Rhia which they performe even at this daie also in the verie same place
enterprise and travel which is either too greevous or unbeseeming considering that in the universall government of the common-weale there be many parts befitting well enough and agreeable to that age whereunto both you and I at this present be arrived For like as if of dutie we were commanded to continue singing all our life long we are not bound after that we be growen to great age for to reach unto the highest lowdest and most shrill notes considering that there be in musicke many divers tunes and different intensions of the voice which the musicians call harmonies but reason would that we make choise of that which is easiest for our yeeres and most sutable to our nature and disposition even so since that to speake and manage affaires is to men more naturall during their whose life than singing to swannes even unto their houre of death we mustnot abandon that affection of saying and doing as if we should fling away an harpe too high set but we ought to let the same downe by little and little taking in hand those charges and offices which be lesse painfull more moderate and better according with the strength and manners of old folke for even our verie bodies we that are aged doe not suffer to rest still without all exercise and allow them no motion at all because we can no more handle the spade to dig the ground nor weld the plummets of leade in the exercise of dauncing nor pitch the barre fling the hammer cast the coit or throw a stone farre from us or fight and skirmish in our armour or handle sword and buckler as we could have done in those daies yet we can abide to swing and hang at a rope for to stretch our limmes we can away with shaking of our bodies moderately in a pendant ship coach or easie horse-litter we like well enough of walking gently and devising one with another upon the way and mainteining pleasant discourses wakening and reviving our vitall spirits and blowing as it were the coles to kindle our naturall heat and therefore let us not suffer our selves to grow over colde nor stiffe and starke as if we were frozen and congealed through our sloth and idlenesse neither on the other side overcharge our selves with all offices nor be readie to lay our hand to all ministeries and functions nor enforce our old age convinced of impotencie to come at length to these or such like words Ah good right hand how gladly wouldst thou take The launce to couch and pike in skirmish shake But now alas this forward will to fight Thy feeblenesse doth checke and worke thee spight For neither is the man himselfe who is able enough and in the floure of his yeres commended if he should undergo and lay upon his shoulders all the affaires of the common-weale and not suffer any man else with him to take some part like as the Stoicks affirme that Jupiter is content to do but engaging himselfe in all things and medling in every matter either upon an unsatiable desire of glorie or for envie that he beareth to those who in some measure would have their part of honour and authoritie in the common-weale But unto an auncient person I assure you although you should ease him of infamie in this behalfe yet it were a painfull ambition and a most laborious desire of rule to be present personally at all elections of magistrates yea and a miserable curiositie to wait and attend every houre of judgement in court and all meetings and assemblies in counsell also an intollerable humour of vaine-glorie to stand at receit and catch every occasion of embassage or know every verduict of our grand-jurie or undertake the patronage of all publike causes whatsoever and say that all this might be performed with the favour and love of every man yet greevous it is and above the ordinarie strength of that age But what will you say if they meet with the cleane contrarie for to yoong men they be odious because they let nothing passe their owne hands but intercept from them all occasion and meanes of action not giving them leave to arise and put themselves foorth as for their equals this covetous desire of theirs to hold the highest place in all things and to have the sole authoritie every where is no lesse hated of them accounted infamous than either avarice or loose life and voluptuousnesse in other old folke And therefore like as by report king Alexander the great not willing to overcharge his horse Bucephalus when he grew in age used to mount other coursers before the fight began for to ride up and downe to review his armie and all the quarters and regiments thereof but after he had ranged it in array set his squadrons and companies in ordinance of battell and given the signall he would alight and get upon his backe againe as he was woont and presently march directly affront his enemies give the charge and hazard the fortune of the field even so a politike man of State if he be wise and of sound judgement will favour his strength a little when he feeleth himselfe aged as he holdeth the reines in his owne hand he will forbeare to deale in those charges which are not altogether so necessarie and suffer younger men to manage matters of lesse importance but in weightie affaires of great consequence he will lay to both his owne hands in good earnest contrary unto the practise of the champions in publike games and combats of prise who carefully looke unto their bodies without touching at all any necessary works and all to employ and use them in needlesse unprofitable and superfluous feats but we contrariwise letting passe by the petie and sleight charges are to reserve our selves whole and entire unto those that be serious and of moment indeed for a yoong man as Homer saith all things beseeme indifferently alike all the world smileth on him every body loveth him if he enterprise small matters and many in number they say he is a good common-wealths man he is popular he is laborious if he undertake great works and honorable actions he hath the name of generous noble magnanimous yea and divers occurrences there be wherein rashnesse it selfe and a contentious humour of emulation have a kinde of grace and become gaily well such as be fresh and gallant youthes but for a man of yeeres who during the administration of the common-weale undertaketh these and such like ministeries and commissions namely the letting to ferme the customes revenues of the citie the charge of mainteining an haven or keeping of the market place and common hall in order and reparation over and besides the embassies and voiages in forren parts to princes and potentates or the riding in poste thither to treat about no matter of necessitie nor weighty affaires of any importance but onely to salute them or make court unto them or performe some offices of course and courtesie In my conceit and
whom he had in his hands Because quoth he it is better to obey a captaine than to kill an enemie There was a Laconian tooke the foile in wrestling at the Olympicke games and when one cried aloud Thy concurrent is better than thou Laconian Better quoth he not so but in deed he can skil better than I of supplanting and tripping THE CVSTOMES AND ORDINANCES AMONG THE LACED AEMONIANS THE manner and custome was at Lacedaemon that when they entred into their publicke halles where they tooke their meats and meales together the eldest man of the whole companie should shew the doores unto everie one as they came and say unto them At these doores there goeth not forth so much as one word The most exquisite dish among them was a messe of broth which they called Blacke-pottage insomuch as when that was served up to the table the elder folke would not care for any flesh meats but leave all them same for the yoonger sort And as it is reported Denys the Tyrant of Sicily for this purpose bought a cooke from Lacedamon and commaunded him to make him such pottage and spare for no cost but after he had a little tasted thereof he found it so bad that he cast up all that he had taken of it but his cooke said unto him Sir if you would finde the goodnesse of this broth you must be exercised first after the Lacedaemonian manner all watred and be well washed in the river Eurotas Now after the Laconians have eat drunk soberly at these ordinaries they returne home to their houses without torch or any light before them for it is not lawfull for any man at Lacedaemon to go either from thence or to any place else with a light carried before him in the night because they should bee accustomed to keepe their way and goe confidently without feare all night long in the darke without any light at all To write and reade they learned for necessitie onely as for all other forrein sciences and literature they banished them quite out of their coasts like as they did all strangers and aliens and in verie truth their whole studie was to learne how to obey their superiours to endure patiently all travels to vanquish in fight or to die for it in the place All the yeere long they went in one single gaberdine without coat at all under it and ordinarily they were foule and sullied as those who used not the stouphes baines ne yet annointed themselves for the most part Their boies and yoong men commonly slept together in one dorter by bands and troupes upon pallets and course beds which they themselves gathered breaking and tearing with their owne hands without any edged toole the heads of canes and reeds which grew along the bankes of the river Eurotas and in winter time they strewed and mingled among a certaine kind of Thistle downe which they call Lycophanes for they are of opinion that such stuffe hath in it I wot not what which doth heat them It was lawfull and permitted among them to love yoong boies for their good minds and vertuous natures but to abuse their persons wantonly and fleshly was reputed a most infamous thing as if such were lovers of the bodie and not of the minde in such sort as whosoever was accused and attaint thereof became noted with infamie and shame followed him wheresoever he went all his life time The custome was that elder folke when and wheresoever they met with yoonger should demaund whither and whereabout they went yea and checke and chide them if they were to seeke of a good answere or if they went about to devise colourable excuses and whosoever he was that did not reproove him that did a fault in his presence incurred the same reprehension and blame as he did who transgressed yea and if he chafed and shewed himselfe discontented when he was reprooved he sustained reproch disgrace and discredit thereby If peradventure one were surprised and taken tardie in some fault he must be brought to a certaine altar within the citie and there forced to go round about it singing a song made of purpose for his owne reproofe and conteining naught else but the blame and accusation of himselfe Moreover yoong folke were not onely to honor their owne fathers and to be obedient unto them but also to shew reverence unto all other elder persons namely in yeelding them the better hand in turning out of their way when they met them and giving them the wall in rising up from their seats before them when they came in place and in standing still when they passed by and therefore everie man had a certaine hand of government and dispose not onely as in other cities over their owne children their proper servants and goods but also they had a regard of their neighbours children servants and goods as wel as if they had beene their owne they made use also of them as of things common to the end that to each one everie thing might be as it were his owne in proprietie Whereupon if it fortuned that a child having beene chastised by another man went to complaine therof to his owne father it was a shame for the said father if he gave him not his payment againe for by the ordinarie course of discipline in that countrey they were assured that their neighbors would impose nothing upon their children but that which was good and honest Yoong lads were used to filtch and steale whatsoever they could come by for their food and victuals yea and they learned from their verie infancie to forelay and lie pretily in ambush for to surprise those who were asleepe stood not well upon their guards but say that one were taken in the maner when he stealeth this was his punishment namely to be whipped and to fast from meat expresly therefore and of very purpose they were allowed verie little to eate to the end that they might be driven upon verie extreame necessitie to make shifts and expose themselves venturously into any danger yea and to devise alwaies some cunning cast or other to steale more cleanly but generally the reason and effect of this their straight diet was that they should long before accustome their bodies never to be full but able to endure hunger for that in deed they were of opinion that they should be the meeter for souldiarie if they could take paines and travell without food yea and that it was a good meanes to be more continent sober and thriftie if they were taught inured to continue a long time smal cost expense to be briefe perswaded they were That to abstaine eating of flesh or fish dressed in the kitchin or to feed savorly of bread or any other viands that came next to hand made mens bodies more healthy caused them to burnish and grow up for that the naturall spirits not pressed nor over-charged with a great quantitie of meat and so by that meanes not kept and depressed
Romans thinking thereby to recover his state and among the rest in the end wrought so effectually with Porsena king of the Tuskanes that he perswaded him to laie siege to the citie of Rome and to beleaguer it with a puissant power Now over and besides this hostilitie the Romans within were afflicted also and sore pressed with famine but hearing that the said Porsena was not onely a valiant captaine in armes but withall a good and righteous prince they were willing to make him the indifferent umpire and judge betweene them and Tarquin but Tarquin standing stiffe in his owne opinion and highly conceited of himselfe giving out also that Porsena if he continued not a fast and constant ally he would not afterwards be a just equal judge whereupon Porsena forsaking him and leaving his alliance capitulated and promised to depart in good tearmes of amitie peace with the Romans upon condition to recover of them all those lands which they had occupied in Tuskane to have away with him those prisoners whom they had taken in those wars now for the better assurance of this composition so concluded there were delivered into his hands as hostages ten boies and as many yoong maidens among whom Valeria the daughter of Poplicola the consull was one which done presently he brake up his campe and dislodged yea and gave over preparation of farther warre notwithstanding that all the articles of the said capitulation were not yet accomplished These yong virgins before said being in his campe went down as it were to bath and wash themselves unto the river side which ran a good way from the campe and by the motion and instigation of one among the rest named Cloelia after they had wrapped and wreathed their clothes fast about their heads they tooke the river which ran with a very strong streame and swift current and by swimming crosse over it helping one another what they could amid the deepe channell and surging whirlpoles thereof untill with much travell they hardly recovered the banke on the other side Some report that this damosell Cloclia made meanes to get an horse mounted his backe and gently by little and little passed overthwart the river shewing the way unto the rest of hir fellowes encouraging yea and supporting them as they swomme on each side and round about her but what the reason is of this their conjecture I will shew anon when the Romans saw that they were gotten over in safetie they woondered at their boldnesse and rare vertue howbeit they were nothing well pleased with their returne neither could they endure to be chalenged and reproched that in fidelitie and troth they all should be inferior to one man and therefore gave commandement that these virgins should returne from whence they came and sent with them a guard to conduct them but when they were passed over the river Tybris againe they escaped very hardly of being surprized by an ambush that Tarquin had laid for them by the way as for Valeria the consull Poplicolaes daughter she fled at first with three servants into the campe of Porsena and the rest Arnus the sonne of king Porsena who ran presently to the rescue recovered out of the hands of the enemies now when they were all presented and brought before the king he demaunded which of them it was who had encouraged her companions to swim over the river and given them counsell so to doe all the rest fearing lest the king would doe Cloelia some harme would not speake a word but she her selfe confessed all Porsena highly esteeming her valour and vertue caused one of the fairest horses to be fetched out of his stable richly trapped and set out with costly furniture which he bestowed upon her yea and that which more is for her sake and to grace her curteously and kindly dismissed all her fellowes and sent them home This is the gesse I say by which some thinke that Cloelia passed over the river on horse-back but others say no who deliver the storie thus That the king marvelling at this valour and extraordinarie hardinesse above the proportion of that sex thought her woorthy of a present which is woont to be given unto a valiant man at armes and a brave warrior but how ever it was for a memoriall of this act there is to be seene her statue at this daie to wit a maiden sitting on horse-backe and it standeth in the street called Via sacra which some say representeth Cloelia others Valeria MICCA and MEGISTO ARistotimus having usurped tyranny and violent dominion over the Elians bare himselfe much upon the favor and countenance of king Antigonus established the same but so cruelly and excessively he abused this power and authoritie under him that in nothing he was tolerable for over and besides that he was a man by nature given to violence by reason that he stood in some servile feare and was glad to please the guard that he had about him of mixt Barbarians whom he had gotten together from divers parts for the defence of his state and person he suffered them also to commit many insolent parts and cruell outrages upon his subjects and among the rest that unhappie indignitie which befell to Philodemnus who had a faire damosell to his daughter named Micca unto whom one of the captaines of the said tyrant named Lucius seemed to make court not for any true love and heartie affection that he bare unto her but upon a wanton lust to abuse and dishonour her bodie so he sent for this maiden to come and speake with him her parents seeing that whether they would or no constrained they should be to let her goe gave her leave but the damosell her selfe of a generous spirit and magnanimous heart clasped them about and hung upon them fell downe at their feet and humbly besought them all that ever she could rather to kill her out of hand than to suffer her thus shamefully to be betraied and villanously to be despoiled of her maidenhead but for that she staied longer than was to the good liking of the foresaid Lucius who burned all this whiles in lust and had withall taken his wine liberally he rose from the table in great choler and went himselfe toward her when he came to the house he found Micca with her head upon her fathers knees and her he commanded to follow him which she refused to do whereupon he rent her clothes from her bodie and whipped her starke naked and she without giving one word againe endured for her part with patience and silence all the smart and paine but her father and mother seeing that with all their piteous praiers and tender teares they could not prevaile nor boot anie thing with this wretch turned to call and implore the helpe both of God and man crying with a loud voice Out upon such injurious indignity and intolerable villany whereupon this barbarous villaine growen now to be furious and enraged partly with choler and in part with
oracle to go to the house habitation of Tettix there by certaine expiatorie sacrifices oblations to appease pacifie the ghost of Archilochus now this house of Tettix was the cape or promontory Taenarus for it is said that Tettix the CaÌdian arriving with his fleet in times past at the head of Taenarus there built a citie inhabited it neere unto the place where the maner was to conjure spirits raise the ghosts of those that were departed The semblable answer being made to those of Sparta namely that they should make meanes to pacifie the soule of Pausanias they sent as farre as into Italy for sacrificers exorcists who had the skil to conjure spirits they with their sacrifices chased his ghost out of the temple This is one reason therefore quoth I that doth confirme and proove that both the world is governed by the providence of God and also that the soules of men do continue after death neither is it possible that we should admit the one denie the other If it be so then that the soule of man hath a subsistence being after death it is more probable soundeth to greater reason that it should then either taste of paine for punishment or enjoy honor for reward for during this life here upon earth it is in continuall combat in maner of a champion but after al combats performed finished then she receiveth according to her deserts Now as touching those honors or punishments which it receiveth in that other world ãâã by her-selfe and separate from the bodie the same concern and touch us nothing ãâã who remaine alive for either we know them not or give no beliefe thereto but such as be either conferred or inflicted upon their children or posteritie for that they be apparant and evident to the world those doe containe and curbe wicked men that they doe not execute their malicious desseignes And considering that there is no punishment more ignominous or that commeth neerer to the quicke and toucheth the heart more than for men to see their ofspring or those that depend upon them afflicted for their sake punished for their faults that the soule of a wicked person enemie to God and to all good lawes seeth after his death not his images statues or any ensignes of honor overthrowne but his owne children his friends kinsfolk ruinate undone persecuted with great miseries tribulations suffring grievous punishment for it there is no man I thinke but would chuse rather to forgoe all the honors of Jupiter if he might have them than to become again either unjust or intemperate lascivious And for the better testimonie truth hereof I could relate unto you a narration which was delivered unto me not long since but that I am afraid you will take it for a fabuolus tale devised to make sport In regard wherof I hold it better to alledge unto you nothing but substantial reasons and arguments grounded upon very good likelihood and probabilitie Not so quoth Olympiacus in any case but rehearse unto us the narration which you speake of And when others also requested the same at my hands Suffer me yet first quoth I to set abroad those reasons which carie some good shew of truth and then afterwards if you thinke well of it I will recite the fable also if so be it is a fable As for Bion when he saith that God in punishing the children of wicked men and sinners for their fathers is much more ridiculous than the physician who for the maladie of father or grandsire goeth about to minister medicine unto the child or nephew surely this comparison faulteth heerein that things be partly semblable and in part divers and unlike for if one be cured of a disease by medicinable meanes this doth not by and by heale the maladie or indisposition of another For never was there man yet being sicke of a feaver or troubled with bleered and impostumate eies became cured by seeing an ointment applied or a salve laid unto another But contrariwise the punishment or execution of justice upon malefactors is for this cause done publikely before all the world that justice being ministred with reason and discretion should effect thus much namely to keepe in and retaine some by the chasticement and correction of others But that point wherein the foresaid comparison of Bion answereth to our matter in question himselfe never understood for many times it falleth out that a man being fallen sicke of a dangerous disease how beit not incurable yet through his intemperance and disorder afterwards suffreth his bodie to grow into greater weaknesse and decay untill at last he dieth whereupon his sonne after him being not actually surprised with the same disease but onely disposed thereto a learned physician some trustie friend or an expert annointer and master of exercises perceiving so much or rather indeed a kind friend and gentle master governor who hath a carefull eie over him taketh him in hand bringeth him to an exquisite maner of austere diet cutteth off all superssuity of viands deintie cates banketting dishes debarreth him of unseasonable drinkings and the company of women purgeth him continually with soveraigne medicines keepeth his body downe by ordinarie labour and exercise and so doth dissipate and dispatch the first beginning and small inclination to a dangerous disease in not permitting it to have head to grow forward to any greatnesse And is not this an usual practise among us to admonish those who are borne of sickly and diseased parents to take good heed unto themselves and not to neglect their indisposition but betimes and even at the very first to endevor for to remoove and rid away the root of such inbred maladies which they bring with them into the world for surely it is an easie matter to expell and drive out yea and to conquer and overcome the same by prevention in due time Yes verily answered they all Well then quoth I we commit no absurditie nor doe any ridiculous thing but that which is right necessarie and profitable when we ordeine and prescribe for the children of those who are subject to the falling sicknesse to madnesse phrenesie and the gout exercises of the bodie diets regiments of life and medicines appropriate for those maladies not when they are sicke thereof but by way of precaution to prevent that they should not fall into them for the bodie ingendred of a corrupt and diseased bodie neither needeth nor deserveth any punishment but physicke rather by good medicines and carefull attendance which diligence and heedfull regard if any one upon wantonnesse nicetie and delicacie doe call chastisement because it depriveth a man of pleasures and delights or haply inferreth some pricke of dolour and paine let him goe as he is we passe not for him Now if it be expedient to cure and medicine carefully one body issued and descended from another that is corrupt is it meet and convenient
disposition but others againe are such as the vehemence of their ignoraunce and the flattering shew of pleasures and lustfull desire transporteth them into the bodies of brute beasts for the feeblenesse and defect of their understanding and their sloth and slacknesse to contemplate and discourse by reason maketh them to incline and creepe to the active part of generation but then they find and perceive them selves destitute of a lascivious organ or instrument whereby they may be able to execute and have the fruition of their appetite and therefore desire by the meanes of the bodie to enjoy the same forasmuch as here there is nothing at all but a bare shadow and as one would say a vaine dreame of pleasure which never commeth to perfection and fulnesse When hee had thus said he brought and lead me away most swiftly an infinit way howbeit with ease and gently upon the raies of the light as if they had beene wings unto a certaine place where there was a huge wide chinke tending downward still and thither being come he perceived that he was forlorne and forsaken of that powerfull spirit that conducted and brought him thither where he saw that other soules also were in the same case for being gathered and flocked together like a sort of birds they flie downward round about this gaping chawne but enter into it directly they durst not now the said chinke resembled for al the world within the caves of Bacchus so tapissed and adorned they were with the verdure of great leaves and branches together with all varietie of gaie flowers from whence arose and breathed foorth a sweet and milde exhalation which yeelded a delectable and pleasant favour woonderfull odoriferous with a most temperate aire which no lesse affected them that smelled thereof than the sent of wine contenteth those who love to drinke in such sort as the soules feeding and feasting themselves with these fragrant odors were very cheerefull jocund and merrie so as round about the said place there was nothing but pastime joy solace mirth laughing and singing much after the manner of men that rejoice one with another and take all the pleasure and delight that possibly they can And he said moreover that Bacchus by that way mounted up into the societie of the gods and afterwards conducted Semele and withall that it was called theplace of Lethe that is to saie Oblivion Whereupon he would not let Thespesius though he were exceeding desirous to stay there but drew him away perforce instructing him thus much and giving him to understand that reason and the intelligible part of the minde is dissolved and as it were melted and moistened by this pleasure but the unreasonable part which savoreth of the bodie being watered and incarnate therewith reviveth the memorie of the bodie and upon this remembrance there groweth and ariseth a lust and concupiscence which haleth and draweth unto generation for so he called it to wit a consent of the soule thereto weighed downe and aggravated with overmuch moisture Having therefore traversed another way as long as the other he was ware that he saw a mightie standing boll into which divers rivers seemed to fall and discharge themselves whereof one was whiter than the some of the sea or driven snow another of purple hue or scarlet colour like to that which appeereth in the raine bow as for others they seemed a farre off to have every one of them their distinct lustre and severall tincture But when they approched neere unto them the foresaid boll after that the aire about was discussed and vanished awaie and the different colours of those rivers no more seene left the more flourishing colour except onely the white Then he saw there three Daemons or Angels sitting together in triangular forme medling and mixing the rivers together with certaine measures And this ãâã of Thespecius soule said morever that Orpheus came so farre when he went after his wife but for that he kept not well in minde that which he there saw he had sowen one false tale among men to wit That the oracle at Delphi was common to Apollo and the Night for there was no commerce or fellowship at all betweene the night and Apollo But this oracle quoth he is common to the moone and the night which hath no determinate and certaine place upon the earth but is alwaies errant and wandring among men by dreames and apparitions which is the reason that dreames compounded and mingled as you see of falshood and truth of varietie and simplicity are spread and scattered over the world But as touching the oracle of Apollo neither have you seene it quoth he nor ever shal be able to see for the terrene substance or earthly part of the soule is not permitted to arise mount up on high but bendeth downward being fastened unto the bodie And with that he approched at once neerer endevoring to shew him the shining light of the threefeet of three-footed stoole which as he said from the bosome of the goddesse Thenis reached as farre as to the mount Pernasus And having a great desire to see the same yet he could not his eies were so dazeled with the brightnesse thereof howbeit as he passed by a loud and shrill voice he heard of a woman who among other things delivered in metre uttered also as it should seeme by way of prophesie the very time of his death And the Daemon said it was the voice of Sibylla for she being caried round in the globe and face of the moone did foretell and sing what was to come but being desirous to heare more he was repelled and driven by the violence of the moone as it were with certaine whirle-puffes cleane a contrarie way so he could heare and understand but few things and those very short namely the accident about the hill Vesuvius and how Dicaearchia should be consumed and burnt by casuall fire as also a clause or peece of a verse as touching the emperour who then reigned to this effect Agracious prince he is but yet must die And empire leave by force of maladie After this they passed on forward to see the paines and torments of those who were punished and there at first they beheld all things most piteous and horrible to see to for Thespesius who doubted nothing lesse mette in that place with many of his friends kinsfolke and familiar companions who were in torment and suffering dolorous paines and infamous punishment they moned themselves lamenting calling and crying unto him at the last he had a sight of his owne father rising out of a deepe pit full he was of pricks gashes and wounds and stretching foorth his hands unto him was mauger his heart forced to breake silence yea and compelled by those who had the charge and superintendence of the said punishments to confesse with a loud and audible voice that he had beene a wicked murderer of certaine strangers and guests whom he had lodged in his house for perceiving that
they had silver and gold about them he had wrought their death by the meanes of poison and albeit he had not beene detected thereof in his life time whiles he was upon the earth yet here was he convicted and had susteined already part of his punishment and expected to endure the rest afterwards Now Thespesius durst not make sute nor intercede for his father so affrighted he was and astonied but desirous to withdraw himselfe and be gone he lost the sight of that courteous and kind guide of his which all this while had conducted him and he saw him no more but hee might perceive other horrible and hideous spirits who enforced and constrained him to passe farther as if it were necessarie that he should traverse still more ground so he saw those who were notorious malefactours in the view of every man or who in this world had bene chastised how their shadow was here tormented with lesse paine and nothing like to others as having bene feeble and imperfect in the reasonlesse part of the soule and therefore subject to passions and affections but such as were disguised and cloaked with an outward apparence and reputation of vertue abroad and yet had lived covertly and secretly at home in wickednesse certeine that were about them forced some of them to turne the inside outward and with much paine and griefe to lay themselves open to bend and bow and discover their hypocritall hearts within even against their owne nature like unto the scolopenders of the sea when they have swallowed downe an hooke are wont to turne themselves outward but others they flaied and displaied discovering plainly and openly how faulty perverse and vicious they had bene within as whose principall part of the reasonable soule vice had possessed He said moreover that he saw other souls wound and enterlaced one within another two three and more togither like to vipers and other serpents and these not forgetting their olde grudge and malicious ranker one against another or upon remembrance of losses and wrongs susteined by others fell to gnawing and devouring ech other Also that there were three parallel lakes ranged in equall distance one from the other the one seething and boiling with golde another of lead exceeding cold and a third most rough consisting of yron and that there were certeine spirits called Daemons which had the overlooking and charge of them and these like unto mettall-founders or smithes with certeine instruments either plunged in or els drew out soules As for those who were given to filthie Iucre and by reason of insatiable avarice committed wicked parts those they let downe into the lake of melted golde and when they were once set on a light fire and made transparent by the strength of those flames within the said lake then plunged they were into the other of lead where after they were congealed and hardened in maner of haile they transported them anew into the third lake of yron where they became exceeding blacke and horrible and being crackt and broken by reason of their drinesse and hardnesse they changed their forme and then at last by his saying they were throwen againe into the foresaid lake of gold suffering by the meanes of these changes and mutations intolerable paines But those soules quoth he who made the greatest moane unto him and seemed most miserably of all others to be tormented were they who thinking they were escaped and past their punishment as who had suffered sufficiently for their deserts at the hands of vengeance were taken againe and put to fresh torments and those they were for whose sinnes their children and others of their posteritie suffered punishment for whensoever one of the soules of these children or nephewes in lineall descent either met with them or were brought unto them the same fell into a fit of anger crying out upon them shewing the marks of the torments and paines that it susteined reproching and hitting them in the teeth therefore but the other making haste to flie and hide themselves yet were not able so to doe for incontinently the tormentors followed after and pursued them who brought them backe againe to their punishment crying out and lamenting for nothing so much as that they did foresee the torment which they were to suffer as having experience thereof alreadie Furthermore he said that he saw some and those in number many either children or nephewes hanging together fast like bees or bats murmuring and grumbling for anger when they remembred and called to minde what sorrowes and calamities they susteined for their sake But the last thing that he saw were the soules of such as entred into a second life and new nativitie as being turned and transformed forcibly into other creatures of all sorts by certeine workemen appointed therefore who with tooles for the purpose and many a stroake forged and framed some of their parts new bent and wrested others tooke away and abolished a third sort and all that they might sort and be sutable to other conditions and lives among which he espied the soule of Nero afflicted already grievously enough otherwise with many calamities pierced thorow every part with spikes and nailes red hote with fire and when the artisans aforesaid tooke it hand to transforme it into the shape of a viper of which kind as Pindarus saith the yong ones gnaweth thorow the bowels of the dam to come into the world and to deuoure it he said that all on a sudden there shone forth a great light out of which there was heard a voice giving commandement that they should metamorphoze and transfigure it into the forme of another kinde of beast more tame and gentle forging a water creature of it chanting about standing lakes and marishes for that he had bene in some sort punished already for the sinnes which hee had committed and besides some good turne is due unto him from the gods in that of all his subjects he had exempted from taxe tallage and tribute the best nation and most beloved of the gods to wit the Greeks Thuse farre foorth he said he was onely a spectatour of these matters but when he was upon his returne he abid all the paines in the world for very feare that he had for there was a certaine woman for visage and stately bignesse admirable who tooke holde on him and said Come hither that thou maiest keepe in memorie all that thou hast seene the better wherewith she put forth unto him a little rod or wand all sierie such as painters or enamellers use but there was another that staied her and then he might perceive himselfe to be blowen by a strong and violent winde with a trunke or pipe so that in the turning of an hand he was within his owne bodie againe and so began to looke up with his eies in maner out of his grave and sepulchre THAT BRVTE BEASTES HAVE USE OF REASON A discourse in maner of a dialogue named GRYLLUS The Summarie THey who have given out that
lawes and shame sweet and gracious Bacchus as if these two deities gave you not sufficient whereupon you might live what are you not abashed to mingle at your tables pleasant frutes with bloudie murder You call lions and libards savage beasts meane while your selves are stained with bloudshed giving no place to them in crueltie for where as they doe worie and kill other beasts it is for verie necessitie and need of sood but you doe it sor daintie fare for when wee have slaine either lions or wolves in defence of our selves we eat them not but let them lie But they be the innocent the harmelesse the gentle and tame creatures which have neither teeth to bite nor pricke to sting withall which we take and kill although nature seemeth to have created them onely for beautie and delight Much like as if a man seeing Nilus overflowing his banks and filling all the countrey about with running water which is generative and frutefull would not praise with admiration the propertie of that river causing to spring and grow so many faire and goodly fruits and the same so necessarie for mans life but if he chance to espie a crocodill swimming or an aspick creeping and gliding downe or some venemous flie hurtfull and noisome beasts all blameth the said river upon that occasion and saith that they be causes sufficient that of necessitie he must complaine of the thing Or verily when one seeing this land and champian countrey overspred with good and beautifull frutes charged also and replenished with eares of corne should perceive casting his eie over those pleasant corne sields here there an eare of darnel choke-ervil or some such unhappie weed among should thereupon forbeare to reape and carie in the said corne and forgoe the benefit of a plentifull harvest find fault therewith Semblably standeth the case when one seeth the plea of an oratour in anie cause or action who with a full and forcible streame of eloquence endevoureth to save his client out of the danger of death or otherwise to proove and verisie the charges and imputations of certaine crimes this oration I say or eloquent speech of his running not simplie and nakedly but carrying with it many and sundrie affections of all sorts which he imprinteth in the minds and hearts of the hearers or judges which being many also and those divers and different he is to turne to bend and change or othewise to dulce appease and staie if he I say should anon passe over and not consider the principall issue and maine point of the cause and busie himselfe in gathering out some by-speeches besides the purpose or haply some phrases improper and impertinent which the oration of some advocate with the flowing course thereof hath caried downe with it lighting thereupon and falling with the rest of his speech But we are nothing mooved either with the faire and beautifull colour or the sweet and tunable voice or the quicknesse and subtiltie of spirit or the reat and cleane life or the vivacitie of wit and understanding of these poore seelly creatures and for a little peece of flesh we take away their life we bereave them of the sunne and of light cutting short that race of life which nature had limited and prefixed for them and more than so those lamentable and trembling voice which they utter for feare we suppose to be inarticulate or unsignificant sounds and nothing lesse than pitifull praiers supplications pleas justifications of these poore innocent creatures who in their language everie one of them crie in this manner If thou be forced upon necessitie I beseech thee not to save my life but if disordinate lust moove thee thereto spare me in case thou hast a mind simply to eat on my flesh kill me but if it be for that thou wouldest feed more delicately hold thy hand and let me live O monstrous crueltie It is an horrible sight to see the table of rich men onely stand served and furnished with viands set out by cooks and victuallers that dresse the flesh of dead bodies but most horrible it is to see the same taken up for that the reliques and broken meats remaining be farre more than that which is eaten To what purpose then were those silly beasts slaine Now there be others who making spare of the viands served to the table will in no hand that they should be cut or sliced sparing them when as they be nothing els but bare flesh whereas they spared them not whiles they were living beasts But forasmuch as we have heard that the same men hold and say That nature hath directed them to the eating of flesh it is plaine and evident that this cannot accord with mans nature And first and formost this appeereth by the very fabrick and composition of his bodie for it resembleth none of those creatures whom nature hath made for to feed on flesh considering they have neither hooked bil no hauke-pointed tallans they have no sharpe and rough teeth nor stomack so strong or so hot breath and spirit as to be able to concoct and digest the heany masse of raw flesh And if there were naught else to be alledged nature her-selfe by the broadnesse and united equallity of our teeth by our small mouth our soft toong the imbecillitie of naturall heat and spirits serving for concoction sheweth sufficiently that she approoveth not of mans usage to eat flesh but dissavoreth and disclaimeth the same And if you obstinately maintaine and defend that nature hath made you for to eat such viands then that which you minde to eat first kill your selfe even your owne selfe I say without using any blade knife bat club axe or hatchet And even as beares lions and woolves slay a beast according as they meane to eat it even so kill thou a beefe by the bit of thy teeth slay me a swine with the helpe of thy mouth and iawes teare in peeces a lambe or an hare with thy nailes and when thou hast so done eat it up while it is alive like as beasts doe but if thou staiest untill they be dead ere thou eate them and art abashed to chase with thy teeth the life that presently is in the flesh which thou eatest why doest thou against nature eat that which had life and yet when it is deprived of life and fully dead there is no man hath the heart to eat the same as it is but they cause it to be boiled to be rosted they alter it with fire and many drogues and spices changing disguising and quenching as it were the horror of the murder with a thousand devices of seasoning to the end that the sense of tasting being beguiled and deceived by a number of sweet sauces and pleasant conditure might admit and receive that which it abhorreth and is contrary unto it Certes it was a pretie conceit which was reported by a Laconian who having bought in his Inne or hostelrie a little fish gave it as it
meats upon the boord set are Be merie man and make no spare No sooner are these words let flie But all at once they hout and crie The pots then walke one filles out wine Another bring a garland fine Of flowers full fresh his head to crowne And decks the cup whiles wine goes downe And then the minstrell Phoebus knight With faire greene branch of Laurell dight Sets out his rude and rustie throte And sings a filthie tunelesse note With that one thrusts the pipe him fro And sounds his wench and bed fello Do not thinke you the letters of Metrodorus resemble these vanities which he wrote unto his brother in these tearmes There is no need at all Timocrates neither ought a man to expose himselfe into danger for the safetie of Greece or to straine and busie his head to winne a coronet among them in testimonie of his wisedome but he is to eat and drinke wine merily so as the bodie may enjoy all pleasure and susteine no harme And againe in another place of the same letters he hath these words Oh how joifull was I and glad at heart ôh what contentment of spirit found I when I had learned once of Epicurus to make much of my bellie and to gratifie it as I ought For to say a trueth to you ô Timocrates that art a Naturalist The sovereigne good of a man lieth about the bellie In summe these men doe limit set out and circumscribe the greatnesse of humane pleasure within the compasse of the bellie as it were within center and circumserence but surely impossible it is that they should ever have their part of any great roial and magnificall joy such as indeed causeth magnanimitie and hautinesse of courage bringeth glorious honour abroad or tranquillitie of spirit at home who have made choise of a close and private life within doores never shewing themselves in the world nor medling with the publicke affaires of common weale a life I say sequestred from all offices of humanitie farre removed from any instinct of honour or desire to gratifie others thereby to deserve thanks or winne favour for the soule I may tell you is no base and small thing it is not vile and illiberall extending her desires onely to that which is good to bee eaten as doe these poulps or pourcuttle fishes which stretch their cleies as farre as to their meat and no farther for such appetites as these are most quickly cut off with satietie and filled in a moment but when the motions and desires of the minde tending to vertue and honestie to honour also and contentment of conscience upon vertuous deeds and well doing are once growen to their vigor and perfection they have not for their limit the length and tearme onely of mans life but surely the desire of honor and the affection to profit the societie of men comprehending all aeternitie striveth still to goe forward in such actions and beneficiall deeds as yeeld infinit pleasures that cannot be expressed which joies great personages and men of woorth can not shake off and avoid though they would for flie they from them what they can yet they environ them about on every side they are readie to meet them whersoever they goe when as by their beneficence and good deeds they have once refreshed and cheered many other for of such persons may well this verse be verified To towne when that he comes or there doth walk Men him behold as God and so doe talk For when a man hath so affected and disposed others that they are glad and leape for joy to see him that they have a longing desire to touch salute speak unto him who seeth not though otherwise he were blinde that he findeth great joies in himselfe and enjoieth most sweet contentiment this is the cause that such men are never wearie of well dooing nor thinke it a trouble to be emploied to the good of others for we shall evermore heare from their mouths these and such like speeches Thy father thee begat and brought to light That thou one day might'st profit many a wight Againe Let us not cease but shew a minde Of doing good to all manking What need I to speake heere of those that bee excellent men and good in the highest degree for if to any one of those who are not extremely wicked at the very point and instant of death he in whose hands lieth his life be he a god or some king should graunt one howres respit and permit him to employ himselfe at his owne choise either to execute some memorable act or else to take his pleasure for the while so that immediately after that howre past he should goe to his death How many thinke you would chuse rather during this small time to lie with that courtisane and famous strumpet Lais or drink liberally of good Ariusian wine than to kill the tyrant Archias for to deliver the citie of Thebes from tyrannicall servitude for mine owne part verily I suppose that there is not one for this I observe in those sword-fencers who fight at sharpe a combat to the uttrance such I meane as are not altogether brutish and savage but of the Greekish nation when they are to enter in place for to performe their devoir notwithstanding there be presented unto them many deintie dishes and costly cates chuse rather at this very time to recommend unto their friends their wives and children to manumise and enfranchise their slaves than to serve their bellies and content their sensuall appetites But admit that these bodily pleasures be great matters and highly to be accounted of the same are common also even to those that leade an active life and manage affaires of State For as the Poet saith Wine muscadell they drinke and likewise eat Fine manchet bread made of the whitest wheat They banket also and feast with their friends yea and much more merily in my conceit after they be returned from bloudie battels or other great exploits and important services like as Alexander Agesilaus Phocion also and Epaminondas were woont to do than these who are annointed against the fire or carried easily in their litters and yet such as they mocke and scorne those who indeed have the fruition of other greater and more deintie pleasures for what should a man speake of Epaminondas who being invited to a supper unto his friends house when he saw that the provision was greater and more sumptuous than his state might well beare would not stay and suppe with him but said thus unto his friend I thought you would have sacrificed un-the gods and not have beene a wastefull and prodigall spender and no marvell for king Alexander the Great refused to entertaine the exquisit cooks of Ada Queene of Caria saying That he had better about him of his owne to dresse his meat to wit for his dinner or breakfast early rising and travelling before day-light and for his supper a light and hungry dinner As for Philoxenus who wrot
is my conceit that like as light effecteth thus much that we not onely know one another but also are profitable one unto another even so in my judgement to be knowne abroad bringeth not onely honor and glorie but also meanes of emploiment in vertue Thus Epaminondas unknowne unto the Thebanes untill he was fortie yeeres old stood them in no stead at all but after that they tooke knowledge of him once and had committed unto him the leading of their armie he saved the citie of Thebes which had like to have been lost and delivered Greece being in danger of servitude shewing in renowme and glorie no lesse than in some cleere light vertue producing her effects in due time For according to the poet Sophocles By use it shineth Like iron or brasse that is both faire and bright So long as men doe handle it aright In time also an house goes to decay And falleth downe if dweller be away Whereas the very maners natural conditions of a man be marred corrupted gathering as it were a mosse growing to age in doing nothing through ignorance obscurity And verily a mute silence a sedentarie life retired a part in idlenesse causeth not onely the bodie but the mind also of man to languish grow feeble like as dornant or close standing waters for that they be covered overshadowed not running grow to putrifie even so they that never stirre nor be emploied what good parts soever they have in them if they put them not foorth nor exercise their naturall and inbred faculties corrupt quickly and become old See you not how when the night commeth on approcheth neere our bodies become more heavie lumpish and unfit for any worke our spirits more dull and lazie to all actions and the discourse of our reason and understanding more drowsie and contracted within it selfe like unto fire that is ready to goe out and how the same by reason of an idlenesse and unwillingnesse comming upon it is somewhat troubled and disquieted with divers fantasticall imaginations which observation advertiseth us daily after a secret and silent manner how short the life of man is But when the sunne with light some beames Dispatched hath these cloudy dreames after he is once risen and by mingling together the actions and cogitations of men with his light awakeneth and raiseth them up as Democritus saith in the morning they make haste jointly one with another upon a forren desire as if they were compunded and knit with a certaine mutuall bond some one way and some another rising to their serverall works and businesse Certes I am of advice that even our life our very nativity yea the participation of mankind is given us of God to this end That we should know him for unknowne he is and hidden in this great fabricke and universall frame of the world all the while that hee goeth too and fro therein by small parcels and piece-meale but when hee is gathered in himselfe and growen to his greatnesse then shineth hee and appeereth abroad where before he lay covered then is he manifest and apparent where before he was obscure and unknowen for knowldege is not the way to his essence as some would have it but contrariwise his essence is the way to knowledge for that knowledge maketh not each thing but onely shewth it when it is done like as the corruption of any thing that is may not be thought a transporting to that which is not but rather a bringing of that which is dissolved to this passe that it appeereth no more Which is the reason that according to the auncient lawes and traditions of our countrey they that take the sunne to be Apollo give him the names of Delius and Pythius and him that is the lord of the other world beneath whether he be a god or a divell they call Ades for that when we are dead and dissolved we goe to a certeine obscuritie where nothing is to be seene Even to the prince of darknesse and of night The lord of idle dreames deceiving sight And I suppose that our auncestors in old time called man Phos of light for that there is in every one of us a vehement desire and love to know and be knowen one of another by reason of the consanguinitie betweene us And some philosophers there be who thike verily that even the soule in her substance is a very light whereupon they are ledde as welby other signes arguments as by this that there is nothing in the world that the soule hateth so much as ignorance rejecting all that is obscure and unlightsome troubled also when she is entred into dark places for that they fill her full of feare and suspicion but contrariwise the light is so sweet and delectable unto her that she taketh no joy and delight in any thing otherwise lovely and desireable by nature without light or in darknesse for that is it which causeth all pleasures sports pastimes recreations to be more jocund amiable to mans nature agreeable like as a common sauce that seasoneth and commendeth al viands wherewith it is mingled whereas he that hath cast himselfe into ignorance and is enwrapped within the clouds of mistie blindnesse making his life a representation of death and burying it as it were in darknesse seemeth that he is wearie even of being and thinketh life a very trouble unto him and yet they are of opinion that the nature of glorie and essence is the place assigned for the soules of godly religious and vertuous folke To whom the sunne shin's alwaies bright When heere with us it darke night The me dowes there both faire and wide With roses red are beautified The fields all round about them dight With verdure yeeld a pleasant sight All tapissed with flowers full gay Of fruitfull trees that blossome ay Amid this place the rivers cleere Runne soft and still some there some heere Wherein they passe the time away in calling to remembraunce and recounting that which is past in discoursing also of things present accompanying one another and conversing together Now there is a third way of those who have lived ill and be wicked persons the which sendeth their soules headlong into a darke gulfe and bottomlesse pit Where from the dormant rivers bleak Of shadie night thick mists doe reak As blacke as pitch continually And those all round about doe flie ensolding whelming and covering those in ignorance and forgetfulnesse who are tormented there and punished for they be not greedy geiers or vultures that evermore eat and gnaw the liver of wicked persons laid in the earth and why the same already is either burned or rotted neither be there certeine heavie fardels or weightie burdens that presse downe and overcharge the bodies of such as be punished For such thin ghosts and fibres small Have neither flesh nor bone at all yet are the reliques of their bodies who be departed such as be capable of punishment for that belongeth
voiages or pastimes as they deprive us of our pleasures yea and marre them quite and therefore they who love their delights and pleasures most had least need of any men in the world to neglect their health For many there be who for all they be sicke have meanes to studie philosophy and discourse thereof neither doth their sicknesse greatly hinder them but that they may be generals in the sield to leade armies yea and kings beleeve me to governe whole realmes But of bodily pleasures and fleshly delights some there be which during a maladie will never breed and such as are bred already yeeld but a small joy and short contentment which is proper and naturall unto them and the same not pure and sincere but confused depraved and corrupted with much strange stuffe yea and disguised and blemished as it were with some storme and tempest for the act of Venus is not to any purpose performed upon gourmandise and a full belly but rather when the bodie is calme and the flesh in great tranquillity for that the end of Venus is pleasure like as of eating also and of drinking and health unto pleasures is as much as their faire weather and kinde season which giveth them secure and gentle breeding much like as the calme time in winter affoords the sea-fowles called Alcyones a safe cooving sitting and hatching of their egges Prodicus is commended for this pretie speech That sire was the best sauce and a man may most truely say That health is of all sauces must divine heavenly and pleasant for our viands how delicate soever they be boiled rosted baked or stewed doe no pleasure at all unto us so long as wee are diseased drunken full of surfet or queasie stomacked as they be who are sea-sicke whereas a pure and cleane appetite causeth all things to be sweet pleasant and agreeable unto sound bodies yea and such as they will be ready to snatch at as Homer saith But like as Demades the oratour seeing the Athenians without all reason desirous of armes and warre said unto them That they never treated and agreed of peace but in their blacke robes after the losse of kinsfolke and friends even so wee never remember to keepe a spary and sober diet but when we come to be cauterized or to have cataplasmes and plasters about us we are no sooner fallen to those extremities but then we are ready to condemne our faults calling to minde what errours we have committed in times past for untill then we blame one while the aire as most men doe another while the region or countrey as unsound and unholsome we finde fault that we are out of our native soile and are woonderfull loth to accuse our owne intemperance and disordinate appetites And as king Lisymachus being constreined and enforced within the country of the Getes for very thirst to yeeld himselfe prisoner and al his armie captivate unto his enemies after he had taken a draught of cold water said Good God what a great felicitie have I forgone and lost for a momentarie and transitory pleasure even so we may make use thereof and apply the same unto our selves when wee are sicke saying thus How many delights have we marred quite how many good actions have we fore-let what honest pastimes have we lost and all by our drinking of cold water or bathing unseasonably or else for that we have over-drunke our selves for good fellowship for the bite sting of such thoughts as these toucheth our remeÌbrance to the quicke in such sort as the scarre remaineth still behind after that we are recovered and maketh us in time of our health more staied circumspect and sober in our diet for a bodie that is exceeding sound and healthy never bringeth foorth vehement desires and disordinate appetites hardly to be tamed or with stood but we ought to make head against them when they beginne to breake soorth and ãâã out for to enjoy the pleasures which they are affected unto for such lusts some complaine pule and crie for a little as wanton children doe and no sooner is the table taken awaie but they be quiet and still neither finde they fault and make complaint of any wrong or injurie offred unto them but contrariwise they be pure jocund and lightsome not continuing heavie nor readie to heave and cast the next day to an end like as by report captaine Timotheus having upon a time beene at a sober and frugall scholars supper in the academie with Plato said That they who supped with Plato were merry and well appaied the next day after It is reported also that king Alexander the Great when he turned backe those cooks which queene ãâã sent unto him said That he had about him all the yeere long better of his owne namely for his breakfast or dinner rising betimes and marching before day light and for his supper eating little at dinner I am not ignorant that men otherwhiles are very apt to fall into an ague upon extreme travell upon excessive heats also and colds but like as the odors and sents of ãâã he weak seeble of themselves whereas if they be mixed with some oile they take force ãâã even so fulnesse and repletion is the ground which giveth as a man would say bodie ãâã ãâã unto the outward causes and occasions of maladies and of a great quantity of ãâã ãâã humours there is no danger because all such indispositions and crudities are soone ãâã dissipated and dissolved when some fine or subtill bloud when some pure spirit I ãâã their motion but where there is a great repletion indeed and abundance of ãâã as it were a deepe and mirie puddle all troubled and stirred then there arise from ãâã many maligne accidents such as be dangerous and hard to cure and therefore we are ãâã to doe like some good masters of ships who never thinke their vessels bee fully fraught and charged throughly and when they have taken in all that ever they can doe nothing else but worke at the pumpe void the sinke and cast out the sea water which is gotten in even so when we have well filled and stuffed our bodies fall to purge and cleanse them with medicines and ãâã but we ought rather to keepe the bodie alwaies neat nimble and light to the end that if it chaunce otherwise at any time to be pressed and held downe it might be seene above for lightnesse like unto a piece of corke floting aloft upon the water but principally we are to beware of the very ãâã indispositions which are forerunners of maladies for all diseases walke not as Hesicdus saith in silence and say nothing when they come As whom wise Jupiter hath berest Of voice and toong to them none left But the most part of theÌ have their vant-curreurs as it were their messengers trumpets namely crudities of stomack wearinesse and heavinesse over all the bodie According to the ãâã of Hippocrates lassitudes and laborious heavinesse of the bodie comming
delights and pleasures as in travels and paines yea and generally in every action enterprising nothing assuredly and with confidence whereas we ought to deale by our body as with the saile of ship that is to say neither to draw it in keepe it down too straight in time of calme faire ãâã nor to spred and let it out over slacke and negligently when there is presented some ãâã of a tempest but as occasion shall require to spare it and give some ease and remission that afterwards it may be fresh and lightsome as hath beene said already and not to slacke the time and stay untill we sensibly feele crudities laskes inflamations or contrariwise stupidities and mortifications of members by which signes being as it were messengers and ushers going before a feaver which is hard at the dore hardly wil some be so much moved as to keepe in and restraine themselves no not when the very accesse and fit is readie to surprise them but rather long before to be provident and to prevent a tempest So soone as from some rocke we finde The puffing gales of northern winde For absurd it is and to no purpose to give such carefull heed unto the crying wide throates of crowes or to the craing and cackling of hennes or to swine when in a rage they tosse and fling straw about them as Democritus saith thereby to gather presages prognostications of wind raine and stormes and in the meane time not to observe the motions troubles and fiering indispositions of our bodie nor prevent the same ne yet to gather undoubted signes of a tempest ready to rise and grow even out thereof And therefore we ought not onely to have an eie unto the bodie for meat and drinke and for bodily exercises in observing whether we fall unto them more lazily and unwillingly than our manner was before time or contrariwise whether our hunger and thirst be more than ordinary but also wee are to suspect and feare if our sleeps be not milde and continued but broken interrupted we must besides regard our very dreames namely whether they be strange and unusuall for if there be represented extraordinarie fansies and imaginations they testifie and shew a repletion of grosse viscuous or slimy humours and a great perturbation of the spirits within Otherwhiles also it hapneth that the motions of the soule it selfe doe fore-signifie unto us that the body is in some neere danger of disease for many times men are surprised with timorous fittes of melancholy and heartlesse distrusts without any reason or evident cause the which suddenly extinguish all their hopes you shall have some upon every small occasion apt to fall into cholerick passions of anger they become eager and hastie troubled pensive and offended with a little thing insomuch as they will be ready to weepe and runne all to teares yea and languish for griefe and sorrow And all this commeth when evill vapours sowre and bitter fumes ingendred within doe arise and steeme up and so as Plato saith be intermingled in the waies and passages of the soule Those persons therefore who are subject to such things ought to thinke and consider with themselves that if there be no spirituall cause thereof it cannot chuse but some corporall matter had need either of evacution alteration or suppression Expedient also it is and very profitable for us when we visit our friends that be sicke to enquire diligently the causes of their maladies not upon a cavilling curiosity or vaine ostentation to dispute sophistically and discourse thereof only or to make a shew of our eloquence in talking of the instances the insults the intercidences communities of diseases and all to shew what books we have read that we know the words tearmes of physick but to make search and enquirie in good earnest and not slightly or by the way as touching these slight common and vulgar points namely whether the sicke partie be full or emptie whether he overtravelled himselfe before or no and whether he slept well or ill but principally what diet he kept and what order of life he followed when he fell for examples sake into the ague then according as Plato was woont to say unto himselfe whensoever he returned from hearing and seeing the faults that other men committed Am not I also such an one so you must compose and frame your selfe to learne by the harmes and errours of neighbours about you for to looke well unto your owne health and by calling them to mind to be so wary provident that you fall not into the same inconveniences and forced to keepe your bed and there extol commend health wishing desiring when it is too late for to enjoy so pretious a treasure but rather seeing another to have caught a disease to marke and consider well yea and to enterteine this deepe impression in your heart how deere the said health ought to be unto us how carefull we should be to preserve and chary to spare the same Moreover it would not be amisse for a man afterwards to compare his owne life with that of the foresaid patient for if it fall out so that notwithstanding we have used over-liberall diet both in drinks and meats or laboured extreamly or otherwise committed errour in any excesse and disorder our bodies minister unto nature no suspition nor threaten any signe of sicknesse toward yet ought we neverthelesse to take heed and prevent the harme that may ensue namely if we have committed any disorder in the pleasures of Venus and love-delights or otherwise bene over-travelled to repose our selves and take our quiet rest after drunkennesse or carrowsing wine round for good fellowship to make amends and recompense with drinking as much colde water for a time but especially upon a surfeit taken with eating heavie and grosse meats and namely of flesh or els feeding upon sundry and divers dishes to fast or use a sparie diet so as there be left no superfluitie in the bodie for even these things as of themselves alone if there were no more be enough to breed diseases so unto other causes they adde matter and minister more strength Full wisely therefore was it said by our ancients in old time that for to mainteine our health these three points were most expedient To feed without satietie To labour with alacritie and To preserve and make spare of naturall seed For surely lascivious intemperance in venerie of all things most decaieth and enfeebleth the strength of that naturall heat whereby our meat and food which we receive is concocted and so consequently is the cause of many excrements and superfluities engendred whereupon corrupt humours are engendered and gathered within the body To begin therefore to speake againe of every of these points let us consider first the exercises meet and agreeable to students or men of learning for like as he who first said That he wrot nothing of Teeth to those that inhabited the sea coasts taught them in so
saying the use of them even so a man may say unto scholars and men of learning That he writeth nothing unto them as touching bodily exercises for that the daily practise of the voice by speech and pronuntiation is an exercise woonderfull effectuall not onely for health but also for strength I meane not such as is procured to wrestlers and champions by art which breedeth brawnie carnositie and causeth the skin to be firme and fast without forth like unto an house which to the outward shew is rough-cast or thick coated with lime or plaster but that which maketh a tough constitution and a vigorous firmitude and strength indeed in the noblest parts within and the principall instruments of our life Now that the spirits augment confirme the powers of our bodie the anointers of mens bodies in the place of publicke exercise know full well when they give order and command the wrestlers and such like when their limmes are rubbed to withstand such frictions in some sort in holding their winde observing precisely and having an eie to ech part of the body that is handled or rubbed The voice therefore being a motion of the spirit fortified not superficially and by starts but even in the proper fountaines and springs which are about the vitall bowels encreaseth naturall heat doth subtiliat the blood cleanseth the veines openeth all the arcteries not suffering any obstruction oppilation or stopping by superfluous humours to grow upon us or remaine behinde like unto dregs or grounds in the bottome of those vessels which receive and concoct those viands whereof we are nourished by reason whereof they have need to use ordinarily this exercise and make it familiar unto them by speaking in publicke place and discoursing continually But if haply they doubt that their bodies be but weake and not able to support and endure so much travell yet at least wise they are to reade with a loud voice for looke what proportion there is betweene gestation or carriage of the body and the exercise thereof upon the very ground the same is betweene simple reading and discoursing or open disputation for this reading doth gently stirre and mildly carrie the voice by the chariot as it were and litter of another mans speech but disputation addeth therto a certeine heat and forcible vehemence for that the minde and the bodie conspire and concurre together in that action howbeit in this exercise we must beware of over-loud vociferations and clamours for such violent strainings of the voice and unequall extensions and intensions of the winde many times cause some rupture of veines or inward spasmes and convulsions Now when a student hath either read or discoursed in this maner good it is for him before he walke abroad to use some uncteous warme and gentle frictions to handle and rub the skinne and flesh after a soft and milde maner yea and as much as he can to reach into the very bowels within that the spirits may be spread and distributed equally thorowout even to the verie extremities of the bodie In these rubbings and frictions this gage measure would be observed that he continue them so long and so often as he findeth them to agree sensibly with his bodie and bring no offence with them He that in this wise hath appeased settled the trouble or tension of the spirits in the center of the bodie if haply there should remaine some superfluitie behinde it would do him no great harme for say that he should forbeare walking for want of leasure or by occasion of sudden businesse it is all one and it maketh no matter for why nature hath had already that which is sufficient and standeth satisfied therewith And therefore a man is not to pretend colourably for to excuse his silence or forbearance of reading either navigation when he is accompanied with other passengers at sea in one ship or his abode and sojourning in an hostelrie or common inne although all the companie there should mocke him for it for as it was no shame nor dishonest thing to eat before them all no more unseemly is it to exercise himselfe in their presence by reading But rather more undecent it were to be afraid or stand in awe of mariners muliters or inne-keepers when they laugh at you not for playing at ball alone or fighting with your own shadow but for speaking before theÌ in your speech either teaching or discoursing or els learning by ãâã and rehearsing some good thing for your exercise Socrates was woont to say That for him who would moove and stirre his bodie by way of dancing a little roome that would receive seven settles or seats was sufficient big enough but him that mindeth to exercise his body either by singing or saying every place wil serve whether he stand lie or sit Only this must we take heed of that we straine not our voice nor set out an open throat when we are privie to our selves that we have eaten or drunke liberally ne yet presently after the company of a woman or any other wearisome travel whatsoever as many of our orators great masters of rhetoricke use to do who enforce and give themselves to declaime and pronounce their orations too loud even aboue the strength of their bodie some for vaine-glory and ambition because they would put forth themselves others sor reward and to get a fee or els upon emulation to their concurrents Thus did Niger a friend of ours who professed rhetoricke in Galatia this man having swallowed downe a fish-bone which stucke still in his throat when another rhetorician travelling that way chanced to make a publike oration for that he was ashamed to be thought his inferior and yet durst not deale with him in that facultie would needs shew himselfe in open place and declaime whiles the said bone remained still in his throat but by this meanes there ensued a dangerous and painfull inflamation and being no longer able to endure the dolorous anguish thereof he suffered himselfe to be launced without forth and to have a deepe incision and a wide orifice made whereby the bone indeed was plucked out but the wound was so grievous and oppressed besides with a descent and defluxion of thewmaticke humours thither that he died thereof But haply better to the purpose it were to speake of this hereafter Well after exercise to go presently into the bath to wash in colde water were the part of a lusty wild-braine and a giddy-headed youth who will needs in a bravery shew what he can do rather than holsome any way for all the good that such cold baths bring is this that they seeme to harden the body and confirme it so as it is lesse subject to take offence by the qualities of the aire without but surely they do more harme within by a great deale for that they enclose and shut up the pores of the body causing the humors and fumosities which would evaporate and breathe foorth continually to become
Moreover there be other sorts of pleasant talke besides these and namely to heare and recite fables devised for mirth and pleasure discourses of playing upon the flute harpe or lute which many times give more contentment and delight than to heare the flute harpe or lute it selfe plaied upon Now the very precise time measured as it were and marked out to be most proper and meet for such recreations is when we feele that our meat is gently gone downe and setled quietly in the bottome of the stomacke shewing some signe of concoction and that naturall heat is strong and hath gotten the upper hand Now forasmuch as Aristotle is of opinion that walking after supper doth stirre up and kindle as one would say our naturall heat and to sleepe immediately after a man hath supped doth dull and quench it considering also that others be of a contrary minde and hold that rest and repose is better for concoction that motion so soone after troubleth and impeacheth the digestion and distribution of the meats which is the cause that some use to walke after supper others sit still and take their ease me thinks a man may reconcile and satisfie verie well after a sort these two opinions who cherishing and keeping his bodie close and still after supper setteth his mind a walking awakeneth it suffering it not to be heavie idle at once by and by but sharpneth and quickneth his spirits as is before said by little and little in discoursing or hearing discourses of pleasant matters and delectable such as be not biting in any wise nor offensive and odious Moreover as touching vomits or purgations of the bellie by laxative medicines which are the cursed and detestable easements and remedies of fulnesse and repletion surely they would never be used but upon right great and urgent necessitie a contrary course to many men who fill their gorges and bodies with an intent to void them soone after or otherwise who purge and emptie the same for to fill them againe even against nature who are no lesse troubled nay much more offended ordinarily by being fedde and full than fasting and emptie insomuch as such repletion is an hinderance to the contentment and satisfying of their appetites and lusts by occasion whereof they take order alwaies that their bodie may be evermore emptied as if this voidance were the proper place and seat of their pleasures But the hurt and dammage that may grow upon these ordinary purgations and vomits is very evident for that both the one and the other put the body to exceeding great straines and violent disturbances As for vomiting it bringeth with it one inconvenience by it selfe more than the former in that it procureth augmenteth an unsatiable greedinesse to meat for ingendered there is by that meanes a violent turbulent hunger like as when the course or stream of a river hath bene for a while stopped staid snatching or greedy at meat which is evermore offensive not a kind appetite indeed when as nature hath need of meat but resembling rather the inflammations occasioned by medicines or cataplasmes Hereupon it is that the pleasures proceeding from thence paste and slippe away incontinently as abortive and unperfect accompanied with inordinate pantings and beatings of the pulse great wrings in the enjoying of them and afterwards ensue dolorous tensions violent oppressions or stoppings of the conduits pores the reliques or retensions of ventosities which staie not for naturall ejections and evacuations but runne up and downe all over our bodies like as if they were shippes surcharged having more need to bee eased of their burden than still to be loden with more excrements As for the troublesome motions of the belly and guts occasioned by purgative drougues they corrupt spill and resolve the natural strength of the solide parts so that they engender more superfluties within than they thrust out and expel And this is for al the world like as if a man being discontented to see within his native citie a multitude of naturall Greekes inhabitants should for to drive them out fill the same with Scythians or Arabian strangers For even so some there be who greatly miscounting and deceiving themselves for to send foorth of their bodies the superfluous humors which are in some sort domesticall and familiar unto them put into them I wot not what Guidian graines Scammoni and other strange drougues fet from farre countries such as have no familiar reference to the bodie but are meere wilde and savage and in truth have more need to be purged and chaced out of the body themselves than power and vertue to void away and expell that wherewith nature is choked and overcharged The best way therefore is by sobrietie and regular diet to keepe the bodie alwaies in that moderate measure of evacuation and repletion that it may be able by proportionable temperature to maintaine it selfe without any outward helpe But if it fall out otherwhiles that there be some necessitie of the one or the other vomits would be provoked without the helpe of strange physicall drogues and not with much adoo and curiositie that they disquiet trouble no parts within but onely for to avoid cruditie and indigestion reject and cast up that gentlie which is too much and cannot be prepared and made meet for concoction For like as linnen clothes that bee scoured and made cleane with sopes ashes lees and other abstersive matters weare more and fret out sooner than such as be washed simply in faire water even so vomites provoked by medicines offend the body much more and marre the complexion But say the belly bee bound and costive there is not a drougue that easeth it so mildly or provoketh it to the siege so easily as doe certaine meats whereof the experience is familiar unto us and the use nothing dolorous and offensive Now in case the body be so heard that such kinde viands will not worke and cause it to be sollible then a man ought for many daies together to drinke thinne and cold water or use to fast or else take some clister rather than purgative medicines such as disquiet the body and overthrow the temperature thereof And yet many there be who ever and anon are ready to run unto them much like unto those lewd and light wanton women who use certeine inedicines to cause abortion or to send away the fruit which they have newly conceived to the end that they might conceive soone againe and have more pleasure in that fleshly action Now is it time to say no more but to let them goe that perswade such evacuations As for those on the contrarie side who interject certaine exact precise and criticall fastings observed too straightly according to just periods and circuits of daies surely they teach nature wherin they doe not well to use astriction before it have need and acquaint her with a necessarie abstinence of food which in it selfe is not necessarie even at a prefixed time which
did rest or settele upon them Much more probable it is that when these waters and raines together with their ventosities heats occasioned by thunders lightnings come to pierce deepe into the earth it turneth and rolleth round and by that meanes are ingendred therein such like nodosities and knobs soft and apt to crumble which we call Mushromes like as in our bodies there breed and arise certeine flatuous tumors named Kirnels or Glandules formed by occasion of I wot not what bloudy humors and heats withal for a Mushrome seemeth not to be a plant neither without rain moisture doth it breed having no root at all nor any sprout springing from it it is wholly entire of selfe round about and holding upon nothing as having the consistence onely of the earth which hath bene a litle altered changed And if you thinke this reason to be but slender I say unto you more that the most part of those accidents which follow upon thunder and lightning are of the like sort and therefore it is especially that in these effects there is thought to bee a certeine divinitie Then Dorotheus the oratour who was in the companie Truth it is quoth he that you say for not onely the vulgar sort of simple and ignorant people are of that opinion but some also of the philosophers and for mine owne part I know as much by experience that the lightning which of late fell upon our house wrought many strange and woonderfull things for it emptied our sellers of wine and never did hurt unto the earthen vessell wherein it was and whereas there lay a man a sleepe it flew over him yea and flashed upon him without any harme at all to his person or sienging so much as his clothes but having a certeine belt or pouch wherein were certeine pieces of brasse money it melted and defaced them all so confusedly that a man could not know by the forme or impression one from another the man went thereupon to a certeine Pythagorian philosopher who as happe was so journed there and demaunded of him what the reason might bee thereof and what it did presage But the philosopher when hee had cleered and assoiled his minde of scrupulous feare and religion willed him to ponder and consider of the matter apart by himselfe and to pray unto the gods I heare say also that not long since there was a souldiour at Rome who keeping the Centinell upon one of the temples of the citie chaunced to have a flash of lightning to fall very neere unto him which did him no hurt in the world in his body but onely burnt the latchets of his shoes and whereas there were certeine small boxes and cruets of silver within wooden cases the silver within was found all melted into a masse in the bottome and the wood had no injurie at all but continued still entire and sound But these things a man may chuse whether he will beleeve or no. Howbeit this passeth all other miracles which we all I suppose doe know very well namely that the dead bodies of those who have beene killed by lightning continue above ground and putrifie not for many there be who will neither burne nor enterre such corses but cast a trench or banke about and so let them lie as within a rampar so as such dead bodies are to be seene alwaies above ground uncorrupt convincing Clymene in Eurypides of untruth who speaking of Phaethon said thus Beloved mine but see where dead he lies In vale below and there with putrifies And heereupon it is as I take it that brimstone taketh the name in Greeke ãâã ãâã ãâã ãâã ãâã for the resemblance of that smell which those things yeeld that have beene smitten with lightning which no doubt have a fierie and piercing sent and this may bee the reason likewise in my conceit that dogges and fowles of the aire forbeare to touch any dead bodies which in this sort are striken from heaven Thus farre foorth have I laid the first stone for a ground-worke of this cause as also of the Bay-tree Now let us intreat him heere to finish and make out the rest for that he is well acquainted with Mushromes lest haply that befall unto us which sometimes to the painter Androcydes did for wheÌ he painted the gulfe Scylla he portraied more naturally to the life the fishes all about than any thing else besides whereby men judged that hee shewed more affection therein than cunning of his art for that naturally he loved to feed upon good fishes and even so some one might say that we have discoursed so much of Mushromes the breeding and generation whereof is so doubtfull as you see for the pleasure and delight that we take in eating of them Considering now that in these points our discourse seemed to carrie some probabilitie and that everie man was perswaded well enough that the cause and reason thereof was cleere and withall my selfe began to speake and advise that it was now time as the manner was in comedies to set up those engins devised for to counterfet thunder so to inferre a disputation at the table of lightning to which motion all the company condescended but passing over all other points very desirous and earnest they were to heare a discourse as touching this one What the reason might be that men a sleepe be never smitten or blasted with lightning Now albeit I saw well enough that I should gaine no great praise in touching a cause whereof the reason was common yet I beganne to set to it and said That the fire of lightning was fine and subtill as that which tooke the originall and beginning from a most pure liquid and sacred substance which if there had beene in it any moisture or terrestriall grosenesse mingled among the celeritie of motion is such that it would have purged and cast it foorth Nothing is smitten with lightning quoth Democritus that cannot resist the fire from heaven and therefore solide bodies as iron brasle silver and gold be corrupted and melted therewith by reason that they hold out and withstand it contrariwise such as bee rare full of holes spungious soft and lux lightning quickly pierceth through and doth them no harme as for example clothes or garments and drie wood for such as is greene will burne because the moisture within maketh resistance and so catcheth fire withall If then it be true that those who lie a sleepe be never stricken dead with thunder and lightning surely wee must search heere for the cause and never goe farther for the bodies of men awake are stronger more firme and compact yea and able to make more resistance as having all their parts full of spirits by which ruling turning and welding the naturall senses and holding them together as it were with an engine the living creature becommeth strong fast knit and uniforme whereas in sleepe it is slacke loose rare unequall soft and as it were all resolved by reason that the
of their bodies as they sit for that ordinarily men sit to their meat directly at their full breadth groveling forward and put their right hands streight foorth upon the table but after they have well supped they turne themselves more to a side sit edge-wise taking up no place now according to the superficies of the body not sitting as a man would say by the squire but rather by the line and the plumb like as therefore the cockal bones occupie lesse roome when they fall upon one of their sides than if they be couched ãâã even so every one of us at the first sitteth bending forward and fronteth the table with his mouth and eies directly upon it but afterwards hee chaungeth that forme from front to flanke and turneth sidelong to the boord Many there were who ascribed the reason of this to the yeelding of the couch or bed whereon men sit at their meat for being pressed downe with sitting is stretched broader and wider like as our shooes with wearing and going in them grow more slacke and easie for us by little and little untill in the end they be so large that we may turne our feet in them Then the good old man spake merrily and said That one and the same feast had alwaies two presidents and governors different one from another at the beginning hunger which cannot skill of keeping any good order toward the end Bacchus and him all men know very well and confesse to have beene a very sufficient captaine and an excellent leader of an armie like as therefore Epaminondas when as other captaines by their ignorance and unskilfulnesse had brought the armie of the Thebanes into a place so narrow that all was thrust together and the ranks and files came one upon another and crushed themselves tooke upon him the place of a commaunder and not onely delivered it out of those streights but also reduced it into good order of battell even so god Bacchus surnamed Lyaeus and Choreus that is to say a deliverer and master of daunces finding us at the beginning of supper thrusting one another and having no elbow roome by reason of hunger that throumbleth us together like a sort of dogges bringeth us againe into a decent order whereby wee sit at ease and libertie enough like good fellowes THE SEVENTH QUESTION Of those who are said to bewitch with their eie THere grew some question upon a time at the table as touching those who are reported to be eie-biters or to bewitch with their eies and when others in maner all passed it over with laughing as a frivolous and ridiculous thing Metrius Florus who had invited us to his house tooke the matter in hand and said That the effects or events rather which daily we doe observe do make marvellous much to the brute and voice that goeth of the thing but ãâã want of yeelding a good reason thereof and setting downe the true cause the report many times of such matters wanteth credit But unjustly quoth he and wrongfully in mine opinion for an infinit number there be of other matters that have a reall essence and are notoriously knowen to be so although we are ignorant of their cause and in one word whosoever seeketh in each thing for a probable reason overthroweth miracles and woonders in all for where wee faile to give reason of a cause there begin we to doubt make question that is as much to say as to play the philosophers so as we may inferre consequently They that discredit things admirable do in some sort take away and abolish all philosophie but we ought quoth he in such things as these to search Why they are so by reason and learne That they are so by historie and relation for histories do report unto us many narrations of like examples Thus we know that there be men who by looking wistly and with fixed eies upon little infants doe hurt them most of all for that the habit and temperature of their bodies which is moist tender and weake soone receiveth alteration by them and changeth to the woorse whereas lesse subject they be to such accidents when their bodies are better knit more strong and ãâã And yet Philarchus writeth in his historie of a certeine nation and people inhabiting the realme of Pontus in times past called Thybiens who were by that meanes pestiferous and deadly not onely to yoong babes but also to men growen for looke how many either their eie their breath or their speech could reach unto they were sure to fall sicke and pine away and this harme was felt and perceived as it should seeme by merchants who resorted into those parts and brought from thence slaves to be solde But as for these the example peradventure is not so strange and wonderfull because the touching contagion and familiar conversing together may yeeld a manifest reason and cause of such accidents and like as the wings of other fowles if they be laied together with those of the eagle perish consume and come to nothing for that the plume and downe of the feathers fall off and putrifie even so there is no reason to the contrary but that the touching of a man should be partly good profitable and in part hurtful and prejudiciall mary that folke should take harme by being seene onely and looked on is an accident which as I said before we know to be but for that the cause thereof is so difficult hard to be hunted out the report of it is incredible Howbeit quoth I then you wind the cause already you have met in some sort I say with the tracts and footing thereof and are in the very way of finding it out being come already to those defluxions that passe from bodies for the sent the the voice the speech and breath be certeine defluxions and streames as it were flowing from the bodies of living creatures yea and certeine parcels thereof which move and affect the senses when as they suffer by the same lighting and falling upon them and much more probable it is that such defluxions proceed from the bodies of living creatures by the meanes of heat motion namely when they be enchafed and stirred as also that the vitall spirits then doe beat strongly and the pulses worke apace whereby the body being shaken casteth from it continually certeine defluxions as is before said and great likelihood there is also that the same should passe from the eies more than from any other conduit of the bodie for the sight being a sense very swift active and nimble doth send forth and disperse from it a wonderfull fierie puissance together with a spirit that carrieth and directeth it in such sort that a man by the meanes of this eie-sight both suffereth and doth many notable effects yea and receiveth by the objects which he seeth no small pleasures or displeasures for love one of the greatest and most vehement passions of the minde hath the source and originall beginning at
the rigour of cold the Aethiopians weare them not but to save themselves from soultrie heat wee in Greece use them for the one purpose and the other and therefore why should wee count them to be hot because they warme us rather than cold for that they coole us yet of the twaine if wee would be judged by the outward sense wee might repute them rather cold than hot for when we put on our shirts or inner garments first our naked skinne findes them cold and so when we goe into our beds wee feele the sheetes and other clothes of themselves as cold but afterwards they helpe to heat us but how being themselves full of heat which commeth from us they hold in our heat and withall keepe off the cold aire from our bodies Thus you see how they that be sicke of the ague or otherwise burne with heat change continually their linnens and other clothes about them because ever as any fresh thing is laid upon them they feele it cold and take comfort therein no sooner is it cast over them lien a while but it becommeth hot by reason of the ardent heat of their bodies like as therefore a garment being warmed once by us doth warme us againe even so if it be made cold by snow it keepeth it cold reciprocally but made cold it is by snow for that there ariseth from it a subtill spirit or vapour which doth it the same so long as it abideth within holdeth it together concrete and solid in the owne nature contrariwise when it is gone snowe melteth and turneth to water then that white fresh colour vanisheth away which came by the mixture of the said spirit humiditie together causing a kinde of froth when as snowe therefore is lapped within clothes both the cold is held in thereby and the outward aire kept out that it cannot enter in to thaw and melt the substance of the snow thus gathered and congealed together now to this purpose they use such clothes as have not yet come under the fullers hand nor beene dressed burled shorne and pressed and that for the length and drinesse of the shagge haire and flocks which will not suffer the cloth to lie heavie and presse downe the snow and crush it being so spungious and light as it is and even so the straw and chaffe lying lightly upon it and softly touching it breaketh not the congealed substance thereof and otherwise besides the same lieth close and fast together whereby it is a cause that neither the coldnesse of the snow within can breath foorth nor the heat of the aire without enter in To conclude that the excreation and issuing out of that spirit is the thing that causeth the snowe to fore-give to fret and to melt in the end is apparent to our outward senses for that the snow when it thaweth engendreth winde THE SEVENTH QUESTION Whether wine is to runne thorough a streiner before it be drunke NIger one of our citizens left the schooles having conversed but a small while with a most excellent and renowmed philosopher yet so long as in that time he had not learned any good thing at his hands but stollen from him ere he was aware that whereby he was offensive and odious unto others and namely this bad custome he had gotten of his master boldly to reproove and correct in all things those who were in his company when as therefore we were upon a time with Ariston in his house at supper together he found fault generally with all the provision as being too sumptuous curious and superfluous and among other things hee flatly denied That wine ought to passe through a streiner before it be powred foorth and filled to the table but he said It should be drunke as it came out of the tunne as Hesiodus said whiles it hath the strength and naturall force and as nature hath given it unto us for this manner of depuration and clarifying of it by a streiner first doth enervate and cut as it were the sinewes of the vigour and vertue yea and quench the native heat that it hath for it cannot chuse but the same will exhale evaporate and flie away with the spirit and life thereof being so often filled and powered out of one vessell into another Againe quoth he it bewraieth a certeine curiositie delicacie and wastfull wantonnesse thus to consume and spend the good and profitable for that which is pleasant onely and delectable for like as to cut cocks for to make them capons or to geld sowes and make them gualts that their flesh may be tender deintie against the nature of it effeminate was never surely the invention of men sound in judgement and honest behaviour but of wastfull gluttons and such as were given over to belly cheere even so verily they that thus streine wine doe geld it they cut the spurres and pare the nailes thereof if I may be allowed so to speake by way of Metaphor yea and doe effeminate the same whiles they are not able either to beare it by reason of their infirmitie and weakenesse nor drinke it in measure as they should because of their intemperance but surely this is a sophisticall device of theirs and an artificiall tricke to helpe them for to drinke more and excuse them for powring it downe so merrily for by this meanes the force of wine they take away leaving nothing but bare wine much like unto those who give water boiled unto sicke weak folke who cannot endure to drinke it cold yet beyond measure desire it for the very edge of wine they take off looke what strength vertue was in it the same they rid away and expell quite that in so doing they marre it for ever this may bee a sufficient argument that wine thus misused will not last nor continue long in the owne nature but turne quickly to be very dregs it loseth I say the verdure thereof presently as if it were cut by the roote from the owne mother which are the lees thereof Certes in old time they were wont directly to call wine it selfe ãâã ãâã ãâã ãâã ãâã that is to saie Lees like as we use to tearme a man by a diminutive speech a soule or an head giving unto him the denomination of those principall parts onely and even at this day wee expresse the gathering of the vine fruit by the verbe ãâã ãâã ãâã ãâã ãâã Also in one place Homer called wine ãâã ãâã ãâã ãâã ãâã and as for wine it selfe it was an ordinary thing with him to call ãâã ãâã ãâã ãâã ãâã that is to say blackish and redde not pale and wanne by often streining and clensing such as Ariston heere serveth us with heere at Ariston laughing at the matter Not so my good friend quoth he not pale bloudlesse and discoloured but that which at the very first sight sheweth it selfe pleasant milde and lovely where as you would have us to ingurgitate and drench our selves with a wine as blacke
who are feeble and faint by this Bulimia not for that such have need of sustenance for let it be never so little that they take they are revived and refreshed thereby but because it fetcheth the spirits againe and recalleth the power and strength of nature that was going away Now that this Bulimos or Bulimia is a faintnesse of the heart and no hunger at all appeereth evidently by an accident that we observe in those draught beasts whereof we spake before subject to this infirmitie for the smell of figges and apples worketh not in them any defect or want of nourishment but causeth rather a gnawing in the mouth of the maw a plucking I say and contention in the brim of the stomacke As for me on the otherside although I thought these reasons indifferently well alledged yet I was of opinion that if I went another way to worke and argued from a contrarie principle I could mainteine a probabilitie and uphold that all this might proceed rather by way of condensation than rarefaction for the spirit of breath that passeth from the snowe in manner of subtile aire is the most cutting edge and finest decision or scale comming from the concretion of that meteor or congealed substance which I wot not bow is of so keene and piercing a nature that it will strike thorough not flesh onely but vessels also of silver and brasse for we see that they are not able to conteine and hold snowe in them but when it commeth to melt it consumeth away and covereth the outside of such vessels glazed over with a most subtill moisture as cleere as I se which no doubt the said spirit breath aire or edge call it what you will left behinde it when it passed through those insensible pores of the said vessels this spirit then thus penetrative and quicke as a flame when it smiteth upon their bodies who goe in snowe seemeth to scorch and sindge the superficiall outside of the skinne in cutting and making way thorough into the flesh in manner of fire whereupon ensueth a great rarefaction of the body by meanes whereof the inward heat flying foorth meeteth with the cold spirit or aire without in the superficies which doth extinguish and quench it quite and thereby yeeldeth a kinde of small sweat or dew standing with drops upon the outside and so the naturall strength of the bodie is resolved and consumed now if a man at such a time stirre not but rest still there is not much naturall heat of the bodie that passeth thus away but when motion by walking or otherwise doth quickly turne the nutriment of the bodie into heat and withall the said heat flieth outward thorough the skinne thus rarefied how can it otherwise be but all at once there should ensue a great ecclipse as it were and generall defect of the naturall powers And that true it is that the same doth not alwaies close knit and binde together the bodie but otherwise melt and rarefie the same it appeereth manifestly by this experience that in sharpe and nipping winters many times plates or plummets of leade are knowen to sweat and melt this observation also that many do fall into this infirmitie called Bulimia who are not hungrie doth argue rather a defluxion and dilatation than a constipation of the bodie which no doubt in Winter is rarefied by that subtiltie of the spirit whereof I spake and especially when travell and stirring doth sharpen and subtiliat the heat whithin the body for being thus made thin and wearied besides it flieth forth in great abundance and so is dispersed thorowout the body As for those figs and apples it is like that they do exhale and evaporate such a spirit as doth subtiliate and dissipate the naturall heat of labouring beasts that carrie them for it standeth by good reason in nature that as some be revived and resreshed with one thing and some with another so contrariwise some things do dissipate the spirits in one and others in another THE NINTH QUESTION Why the poet Homer to other liquors giveth proper epithites and attributes and oile onely he calleth moist THere was a great question also another time What might the reason be that there being so many liquors as there are the poet Homer is wont to adorne every one of theÌ with their severall and proper epithits and namely to call milke white hony yellow and wine red but oile alone he ordinarily noteth by an accident common unto them all and tearmeth it moist to which this answere was made That as a thing is named Most sweet which is altogether sweet and Most white which is altogether white now you must understand that a thing is said to be such and such altogether when there is nothing mixed with it of a contrary nature even so we are to call that Moist which hath not one jot of drinesse mingled among and such a qualitie doth properly agree unto oile for first and formost the polished smoothnesse that it hath doth shew that the parts thereof be all uniforme and even thorowout and feele it wheresoever you will you shall finde it equall in every respect and one part accordeth with another so as the whole agreeth to withstand both mixture and colde besides to the eie sight it yeeldeth a most pure and cleere mirror to behold the face in for why there is no roughnesse nor ruggednesse in it to dissipate the reflexion of the light but by reason of the humiditie or moisture thereof all the light how little soever it be doth rebound and returne againe upon the sight whereas contrariwise milke alone of all other liquors sendeth backe none of these images and resemblances like as a mirror or looking-glasse doth for that it hath a great deale of terrestriall substance in it moreover of all liquid matters oile onely maketh the least noise when it is stirred or shaken for that it is so moist thorowout whereas in other liquors the parts which be hard and earthy in running flowing and moving do encounter smite and hit one another and so consequently make a noise by reason of their weight and soliditie and that which more is it remaineth simple of it selfe without admitting any mixture or composition with any other liquor whatsoever for that it is so firme compact or fast and good reason for it hath no wandering holes here and there betweene terrene and hard parts which might receive any other substance within moreover all the parts of oile for that they be so like one unto the other in a continued union do joine passing well together however they will not sort with other liquors and by reason of this tenuitie and continuitie when oile doth froth or fome it suffereth no winde or spirit to enter in furthermore this humiditie of oile is the cause that it feedeth and noutisheth fire for mainteined it is with nothing that is not moist and this is the onely liquor that may be burned as we may see evidently in the wood which
Cinesias in his comedies and what is meant by Lampon in Cratinus likewise one or other for the purpose to give the hearers to understand who they be whom the actours let flie their scurrile scoffes at so that by this meanes our feast must be like a Grammar schoole or els all the frumps and mocks that be flung and discharged will light in vaine and lose their grace for want of being understood But to come unto the new comedie what shold a man say any thing of it but this that it is so incorporate in feasts and banquets that a man may better make a supper without wine that without Menander for why the phrase or maner of speech in these comedies is sweet pleasant and familiar the matter such as neither can be despised of the sober nor offensive to the drunken besides the vertuous and sententious sayings therein delivered in simple and plaine tearmes runne so smooth that they are able to soften and make pliable everie way the ãâã and hardest natures that be by the meanes of wine like as barres of yron in the fire and to reduce them to humanitie To be short the temperature thorowout of mirth and gravitie together is such as it seemeth that this comedie was devised first for nothing els but both to pleasure and profit those who had taken their wine liberally and were now well disposed to mirth moreover even the amatorious objects therein presented are not without a singular use and benefit for those who being already set in an heat with wine are within a while after to goe to bed and sleepe with their wedded wives neither shall you finde among all his comedies as many as he hath written any filthy love of a yoong faire boy and as for the deflowring of yong ãâã and virgins about which there is such adoe in his comedies they ordinarily doe end in marriages and all parties be pleased As touching the love of harlots and professed courtesans if they be proud disdainfull and presumptuous queanes certeinly our wanton affection that way is well cooled and danted by certeine chastisements or repentances of yong men who are represented in these comedies to come againe unto themselves and acknowledge their follies but as for those kinde harlots which are of good natures and for their parts doe answere againe in true love either you shall have in the end their owne fathers found who may provide them husbands or els there is some measure of time set out for to gage their love which at the last after a certeine revolution and course run turneth unto civill and bashfull behavior I know well that all these matters and observations unto those who are otherwise occupied and busied in affaires be of no importance but at a table where men are set of very purpose to be merrie and to solace themselves I would wonder if their dexteritie delight and good grace doth not bring with it some amendment and ornament into the minds and conditions of those who take heed unto them yea and imprint a certeine zeale and emulation to frame and conforme themselves unto those that be honest and of the better sort At these words Diogenianus paused a while were it for that he had made an end of his speech or to take his winde and breathe himselfe a little and when the sophister beganne to replie and came upon him againe saying that in his opinion there should have bene some places and verses recited out of Aristophanes Philip speaking unto me by name This man quoth he hath his desire satisfied now that he hath so well recommended his friend Menander in whom he taketh so great delight and in comparison of whom he seemeth to have no care nor regard at all of any other but there remaine yet many other matters which wee are woont to heare for our pleasure which hitherto have not bene examined and yet very willing I am to heare some discourse of theÌ as for the prety works of imagers who cut out grave small living creatures if it please this stranger here Diogenianus we wil put over the controversie the decision thereof untill to morow morning when we are more sober Then began I to speake and said There be yet other kinde of sports and plaies named Mimi of which some they call Hypotheses as it were moralities and representations of histories others Paegnta that is to wit ridiculous fooleries but neither of them both doe I take meet for a banquet the former both because they require so long time in the acting and also for that they require so costly furniture and preparation the other are too ful of ribaudry of filthy and beastly speeches not wel beseeming the mouthes of pages and lackies that carry their masters slippers and pantofles after them especially if their masters be honest and wise men and yet many there are who at their feasts where their wives sit by their sides and where their yoong children be present cause such foolish acts and speeches to be represented as trouble the spirits and disorder the passions of the minde more than any drunkennesse whatsoever But for the play of the harpe which is of so great antiquitie and ever since before Homers time hath beene a familiar friend and companion with feasts and alwaies enterteined there it were not meet nor honest for to dissolve that ancient friendship and of so long continuance but we would request those minstrels that play and sing to the harpe to take out of their songs those dolefull plaints dumps and sorrowfull lamentations which be so ordinarie in them and to chaunt pleasant ditties and fresh galliards meet for those who are met to be merrie and jocund Moreover as touching the flute and hautboies they will not be kept out do what a man will from the table for if we do but offer our libations by powring out wine in the honour of the gods we must needs have our pipes or els all were marred yea and chaplets of flowers upon our heads and it seemeth that the gods themselves doe sing thereto and accord moreover the sound of the flute doth dulce the spirits it entreth into the eares with so milde and pleasant a tune that it carrieth with it a tranquillitie and pacification of all motions even unto the soule in such sort that if there did remaine in the understanding and minde any griefe any care or anxietie which the wine had not discussed and chased away by the gracious and amiable noise thereof and the voice of the musician singing thereto it quieteth it and bringeth it asleepe provided alwaies that this instrument keepe a meane and mediocritie so that it move not the soule too much and make it passionate with so many tunes and notes that it hath at what time as the said soule is so drenched and wrought soft with wine that it is readie to be affected therewith for like as sheepe and other cattell understand not any articulate language of a man
together close and be united leaving an emptie place in those vessels wherein they were conteined and from which they be retired The voice therefore comming among and lighting upon many of these bodies thus scattered and dispersed thicke everie where either is drowned altogether at once or disgregated and broken as it were in pieces or else meeteth with many impeachments to withstand and stay it but where there is a space void and wherein there is not a bodie it having a free and full course and the same not interrupted but plaine and continued commeth so much the sooner unto the eare and together with that swiftnesse reteineth still the articulate expresse and distinct sound of every word in speech for you see how emptie vessels if a man knocke upon them answere better to every stroake and carrie the sound and noise a great way off yea and many times they yeeld a sound that goeth round about and continueth a good while redoubling the noise whereas let a vessell be filled either with solid bodies or els with some liquor it is altogether deafe and dumbe if I may so say and yeeldeth no sound againe for that it hath no place nor way to passe thorow Now among solid bodies gold and stone because they be full and massie have a very small and feeble sound that will be heard any way and that little which they doe render is soone gone contrariwise brasse is verie vocall resonant and as one would say a blab of the tongue for that it hath much emptinesse in it and the substance or masse thereof is light and thinne not compact of many bodies hudled together and thrust one upon another but hath foison and plentie of that substance mingled together which is soft yeelding and not resisting the touch or the stroake which affoordeth easinesse unto other motions and so enterteining the voice gently and willingly sendeth it untill it meet somthing in the way which stoppeth the mouth for then it staieth and ceaseth to pierce any further because of the stoppage that it findeth And this is it quoth he in mine opinion that causeth the night to be more resonant and the day lesse for that the heat in day time which dissolveth the aire causeth the intervalles betweene the atomes or motes abovesaid to be the smaller this onely I would request that no man here doe oppose himselfe to contradict the premisses and first suppositions of mine Now when as Ammonius willed me to say somewhat and replie against him As touching your formost supposals friend Boethus quoth I about the great emptinesse let them stand since you will have it so but whereas you have set downe that the said emptinesse maketh much for the motion and easie passage of the voice I like not well of that supposition for surely this qualitie not to be touched smitten or made to suffer is rather proper unto silence and still taciturnitie whereas the voice is the striking and beating upon a sounding bodie and a sounding bodie is that which accordeth and correspondeth to it selfe moveable light uniforme simple and pliable like as is our aire for water earth and fire be of themselves dumbe speechlesse but they sound speake all of them when any spirit or aire is gotten in then I say they make a noise as for brasse there is no voidnesse within it but for that mixed it is with an united and equall spirit therefore it answereth againe to claps and knocks and therewithall resoundeth and if wee may conjecture by that which our eie seeth and judgeth yron seemeth to be spongeous and as it were worme-eaten within full of holes and hollowed in maner of hony-combs howbeit a mettall it is of all other that hath the woorst voice and is most mute there was no need therfore to trouble the night so much in restreining compressing and driving in the aire thereof so close of the one side and leaving so many places and spaces void on the other side as if the aire impeached the voice and corrupted the substance thereof considering it selfe is the very substance forme and puissance of it over and besides it should follow thereupon that unequall nights namely those that be foggie and mistie or exceeding colde were more resonant than those that be faire and cleere for that in such nights those atomes are clunged close together and looke where they come they leave a place void of bodies moreover that which is easie and evident to be seene the colde Winter night ought by this reckoning to be more vocall and fuller of noise than the hot Summers night whereof neither the one nor the other is true and therefore letting this reason such as it is goe by I will produce Anaxagoras who saith That the sunne causeth the aire to move and stirre after a certeine trembling motion as if it did beat and pant as it may appeare by those little motes and shavings as it were in maner of dust which flutter and flie up and downe thorow those holes whereas the sunne-shine passeth such as some Greeks call ãâã ãâã ãâã ãâã ãâã which saith he chirming as it were and making a humming in the day time cause by their noise any other voice or sound not so easie to be heard but in the night season as their motion ceaseth so consequently their noise also is gone After I had thus said Ammonius began in this wise We may be deemed haply ridiculous quoth he to thinke that we can refute Democritus or to go about for to correct Anaxagoras howbeit we must of necessitie take from these little bodies of Anaxagoras his devising this chirming noise before said which is neither like to be so nor any waies necessarie sufficient it wil be to admit the trembling motion and stirring of them dancing as they doe in the same light and by that meanes disgregating and breaking the voice many times and scatter it to and fro for the aire as hath bene said already being the very body and substance of the voice if it be quiet and setled giveth a direct united and continned way unto the small parcels and movings of the voice to passe along a great way for calme weather and the tranquillitie of the aire is resonant whereas contrariwise tempestuous weather is dumbe and mute according to which Simonides hath thus written For then no blasts of winde arose on hie Shaking tree-leaves that men need once to feare Lest they might breake sweet songs and melodie Stopping the sound from passage to their eare For often times the agitation of the aire permitteth not the full expresse and articulate forme of the voice to reach unto the sense of hearing howbeit somewhat it carrieth alwaies thorow from it if the same be multiplied much and forced aloud as for the night in it selfe in hath nothing to stirre and trouble the aire whereas the day hath one great cause thereof to wit the sun as Anaxagoras himselfe hath said Then Thrasyllus the sonne of Ammontus taking his
of it and to meddle withall let us forbeare therefore to slander and blame the good gifts of the gods and goe we rather another way to worke for the inquisition of the cause unto which the very name of the season and of these windie and vaine dreames doth lead us for this time is called ãâã ãâã ãâã ãâã ãâã that is to say the fall of the leafe to wit the end of Autumne when by reason of cold and drinesse trees shedde their leaves unlesse it bee some which are hot and fatty by nature as the olive the lawrell and the date trees or very moist as the ivie and myrtle for such as these their temperature helpeth others not by reason that this glutinous humour which holdeth the leaves upon the tree continueth not becaue that their naturall humiditie is congealed with cold or else dried up being so feeble and little withall to flourish therefore to grow and to be fresh in plants and much more in living creatures commeth of moisture and heat and contrariwise cold drinesse are deadly enemies therefore Homer very properly is wont to call men who are fresh and lusty ãâã ãâã ãâã ãâã ãâã that is to say moist and succulent as also to joy and be merry he expresseth by the verbe ãâã ãâã ãâã ãâã ãâã that is to say to be hot contrariwise that which is dolorous and fearefull he tearmeth ãâã ãâã ãâã ãâã ãâã that is to say stiffe starke for cold a bodie that is dead he tearmeth ãâã ãâã ãâã ãâã ãâã that is to say without moisture as also ãâã ãâã ãâã ãâã ãâã that is to say a verie anotomy dried in the smoake or against the sunne which are two words devised to traduce note their extreme drinesse moreover bloud which is the thing within us of principall strength vertue is both hot and moist but old age is destitute bothof the one and the other now it seemeth that the later end of Autumne is the very age of the yere having performed his revolutioÌ for as yet the moisture is not come but the heat is gone already or at leastwise very feeble that which is a great signe of cold drinesse this season causeth bodies to be disposed unto diseases This being laid sor a ground necessary it is that the soule should have a sympathy fellow seeling of the indispositions of the bodie that when the spirits be incrassate thickned and the powre and facultie of divination or foreseeing future things must needs be dimmed and dulled much like as a mirrour or looking glasse overcast with some thicke mist no marvell therefore if it send and transmit nothing in phantasie and imaginations that is plaine expresse articulate evident and significant so long as it is rough and unpolished not smooth and resplendent THE NINTH BOOKE OF SYMPOSIAQUES OR BANQUET-DISCOURSES The Summarie or principall chapters thereof 1 OF verses which have beene cited and alledged fitly in good season or otherwise 2 What is the cause that the letter Alpha or A standeth first in the alphabet or A b c. 3 In what proportion hath beene composed and or deined the number of vowels and semi-vowels 4 Whether hand it was of Venus that Diomedes wounded 5 What was the reason of Plato when hee said that the soule of Ajax came in the 20. place to the lot 6 What is covertly signified by the fable wherein Neptune is feigned to be vanquished and why the Athenians put out of their kalender the second day of August 7 What is the cause that the accords in musicke are divided into a ternarie 8 Wherein differ the intervals melodious and accordants in musicke 9 What is it that maketh accord or symphonie and what is the reason that when a man striketh two strings accordant together the melodie is more base 10 How it commeth to passe that the ecliptick revolutions of sunne and moone being in number equal yet the moone is seene to be oftner ecclipsed than the sunne 11 That we continue not alwaies one and the same for that our substance evermore passeth still away 12 Whether is more probable of the twaine that the starres be in number evenor od 13 A question of contrary lawes and convenants drawen out of the third booke of the Rhapsodie of Homers Ilias 14 Of the number of the Muses certeine discourses and reasons not after a vulgar and common maner delivered 15 That there be three parts of dauncing motion gesture and shew and what each of these is also what communitie there is betweene the art of poetrie and the skill in dauncing THE NINTH BOOKE OF Symposiaques or banquet-discourses The Proëme THis ninth booke of Symposiaques ô Sossius Senecio conteineth the discourses held at Athens during the festivall solemnities of the Muses for that this number of nine foreth and agreeth well with the said Muses Now if the number of question handled in this booke surmount the ordinarie Decade of the former books you are nothing to marvell thereat because we ought to render unto the Muses all that apperteineth unto the Muses without taking away or deteining ought from them no more than from holy sacrifices considering that we owe unto them many things besides and the same more beautifull than this THE FIRST QUESTION Of verses cited and pronounced in season and to good purpose or otherwise AMmonius being captaine of the citie of Athens was desirous in favour of Diogenius to take view and knowledge how the yoong men profited who were students in Grammer Geometrie Rhetoricke and Musicke whereupon he invited to supper the most famous regents and masters that were thorowout the whole citie There met also with them and were present many other learned and studious persons in great frequencie yea and in maner all his friends and familiars As for Achilles verily at the funerall games and solemnities of Patroclus he bad onely those to sup with him who had fought hand to hand in single combat to the utterance with this intent as it is said that if haply there had bene any choler or heat of revenge inkindled and inflamed betweene these men whiles they were in armes they should now lay downe and quit the same meeting thus at one feast eating and drinking together at one table but it hapned cleane contrary at this time unto Ammonius for the jealousie contention and emulation of these schoolemen and masters of art aforesaid became the hotter and grew to the heighth amid their cups for by this time they fell to argue yea and to challenge and defie one another reasoning and disputing without all order or judgement whereupon at the first he commanded the musician Eraton to sing unto the harpe who began his song in this wise out of the works of Hesiodus Of quarell and contention There were as then more sorts than one for which I commended him in that he knew how to applie the dittie of his song so well unto the present time which gave occasion afterwards
a little troubled at this chalenge but after he had paused and thought upon the matter a while in the end he spake to this effect It is an ordinary thing quoth he with Plato to play with us many times merrily by certeine devised names that hee useth but whensoever hee inserteth some fable in any treatise of the soule he doth it right soberly and hath a deepe meaning and profound sense therein for the intelligent nature of heaven he calleth a Chariot volant to wit the harmonicall motion and revolution of the world and heere in this place whereof we are now in question to wit in the end of the tenth booke of his Common-wealth he bringeth in a messenger from hell to relate newes of that which he had there himselfe seene and calleth him by the name of Era a Pamphylian borne and the sonne of Armonius giving us covertly by an aenigmaticall conveiance thus much to understand That our soules are engendred by harmonie and so joined to our bodies but when they be disjoined and separate from them they runne together all into aire from every side and so returne againe from thence unto second generations what should hinder then but this word ãâã ãâã ãâã ãâã ãâã was put downe by him not to shew a truth whereof he spake but rather ãâã ãâã ãâã ãâã ãâã as a probable speech and conjecturall fiction or else a thing spoken as it should seeme to a dead bodie and so uttered vainly and at a venture in the aire for Plato alwaies toucheth three causes as being the philosopher who either first knew or principally understood how fatall destiny is mingled with fortune and againe how our freewill is woont to bee joined with either of them or is complicate with both and now in this place before cited hee sheweth excellently well what power each of these causes hath in our humane affaires attributing the choice and election of our life unto free will for vertue and vice be free and at the commaund of no lord and tying to the necessitie of fatall destinie a religious life to God-ward in them who have made a good choise and contrariwise in those who have made a choise of the woorst but the cadences or chaunces of lots which being cast at a venture and lighting heere and there without order befall to every one of us bring in fortune and preoccupate or prevent much of that which is ours by the sundry educations or governments of common-weale wherein it hapneth each of us to live for this I would have every one of you to consider whether it bee not meere folly and without all reason to seeke for a cause of that which is done by fortune and casually for if lot should seeme to come by reason there were to be imputed no more to fortune or adventure but all to some fatall destinie or providence Whiles Lamprias delivered this speech Marcus the Grammarian seemed to count and number I wot not what upon his fingers to himselfe apart but when he had made an end the said Marcus named aloud all those soules or spirits which are called out in Homers Necya Among which quoth he the ghost onely of Elpenor wandering still in the middle confines is not reckoned with those beneath in another world for that his bodie as yet is not interred and committed to the earth as for the soule of Tiresias also it seemeth not to bee numbred with the rest To whom now dead Proserpina above the rest did give This gift alone right wise to be although he did not live as also the power to speake with the living and to understand their state and affaires even before he had drunke the bloud of sacrificed beasts If then quoth hee ô Lamprias you subtract these two and count the rest you shall finde that the soule of Ajax was just the twentieth of those which presented themselves to Ulysses and heereto alluded Plato as it should seeme by way of mirth joining his fable together with that evocation of spirits otherwise called Necyra in Homers Odyssea THE SIXTH QUESTION What is covertly meant by the fable wherein Neptune is feigned to have beene vanquished as also why the Athenians take out the second day of the moneth August NOw when the whole company were growen to a certeine uprore Menephyllus a Peripateticke philosopher calling unto Hylas by name You see quoth he now that this question was not propounded by way of mockerie and contumelious flouting but you my good friend leaving this froward and mal-contented Ajax whose name as Sophocles saith is ominous and of ill presage betake your selfe unto Neptune and side with him a while who is wont to recount unto us himselfe how he hath beene oftentimes overcome to wit in this city by Minerva at Delphi by Apollo in Argos by Juno in Aegina by Jupiter and in Naxus by Bacchus and yet in all his repulses disfavors and infortunities he bare himselfe alwaies mild and gentle carying no ranckor or malice in his heart for proofe heereof there is even in this city a temple common to him and Minerva in which there standeth also an altar dedicated to Oblivion Then Hylas who seemed by this time more pleasantly disposed But you have forgotten quoth he ô Menephyllus that we have abolished the second day of the moneth August not in regard of the moone but because it was thought to be the day upon which Neptune and Minerva pleaded for the scignorie of this territorie of Attica Now I assure you quoth Lamprias Neptune was every way much more civill and reasonable than Thrasibulus in case being not a winner as the other but a loser he could forget all grudge and malice A great breach and defect there is in the Greeke originall wherein wanteth the farther handling of this question as also 5. questions entier following and a part of the 6. to wit 7 Why the accords in musicke are devided into three 8 Wherein differ the intervals or spaces melodious from those that be accordant 9 What cause is it that maketh accord and what is the reason that when one toucheth two strings accordant together the melody is ascribed to the base 10 What is the cause that the eclipticke revolutions of sunne and moone being in number equall yet we see the moone oftner ecclipsed than the sunne 11 That we continue not alwaies one and the same in regard of the daily deflux of our substance 12 Whether of the twaine is more probable that the number of starres is even or odde Of this twelfth question thus much remaineth as followeth Lysander was wont to say That children are to be deceived with cockall bones but men with othes Then Glaucias I have heard quoth he that this speech was used against Polycrates the tyrant but it may be that it was spoken also to others But whereby do you demaund this of me Because verily quoth Sospis I see that children snatch at such bones the Academiques catch at words for it
that if a man begin at one and reckon on still numbring upright unto foure hee shall make up ten surpasse he once the quaternarie he is gone beyond the denarie as for example one and two make three three thereto arise to sixe put thereto foure and you have ten insomuch as number collected by unities resteth in ten but the force and puissance thereof ãâã in foure The Pythagoreans therefore were wont to sweare by the quaternarie or number of foure which they held to be the ãâã oath that they could take as appeereth by this Distichon I sweare by this quaternity That ãâã our soules fountaine Which of natures eternity Doth seed and root containe And our soule as he saith doth consist of the quaternary number for there is in it understanding science opinion and sence from whence proceedeth all manner of art and knowledge and whereupon we our selves are called reasonable as for understanding it is that unity for that it conceiveth and knoweth not but by unitie as for example There being many men they are not every one in particular subject to our senses but incomprehensible and infinit mary in our understanding we conceive and apprehend this one man alone unto whom none is like and so in our cogitation we consider one man onely but if they bee considered particularly apart they are infinit for all these genders and kindes are in unitie and therefore when the question is asked of a particular man what he is we yeeld a generall definition and say He is a reasonable creature apt to discourse by reason and so likewise of this or that horse wee must answer That hee is a living creature having a propertie to neigh. Thus you see how understanding is unity whereby we understand these things but the binary or number of two is by good right an indefinit science for all demonstration and proofe of any science yea and moreover all manner of syllogisme or argumentation doth collect a conclusion which was doubtfull of certeine premised propositions confessed as true whereby it sheweth easily another thing whereof the comprehension is science and so it appeereth that science by a likelihood is the binarie number but opinion by good reason may be said the ternary number by comprehension for that opinion is of many and the ternarie number implieth a pluralitie or multitude as we may see by the poet when he saith Thrice happy men Those Greeks were then And for this cause Pythagoras made no reckoning of three whose sect bare the name of Italique for that he not able to endure the tyrannicall dominion of Polycrates departed from Samos his native country and went to keepe his schoole in Italy HERACLYTUS and HIPPASUS the Metapontine were of opinion that Fire was the principle and beginning of all for of fire say they all things are made and in fire they shal have an end and when it is extrinct and quenched the universall world is in this manner engendred and framed for first and formost the grosest part thereof being condensate and thrust together into it selfe becommeth earth and afterwards when the same earth is resolved by fire it turneth to be water which when it doth evaporate is converted into aire againe the whole world and all the bodies therein conteined shall be one day consumed by fire in that generall conflagration and burning of all whereby hee concludeth that fire is the beginning of all things as that whereof all was made and the end likewise for that all things are resolved into it EPICURUS the Athenian sonne of Neocles following the philosophie of Democritus saith That the principles of all things be certeine Atomes that is to say little bodies indivisible and by reason onely perceptible the same solide and admitting no vacuitie not engendred immortall eternall incorruptible such as neither can be broken nor receive any forme of the parts ne yet be otherwise altered These quoth he being perceptible comprehended by reason moove notwithstanding in emptinesse and by emptinesse as the same voidnesse is infinite so the said bodies also be in number infinit howbeit these three qualities are incident unto them figure bignesse and waight for DIMOCRITUS allowed them but twaine to wit bignesse and figure but Epicurus added unto them a third namely poise or ponderositie For these bodies quoth he must of necessitie moove by the permission of the weight otherwise they could not possibly stirre the figures also of their bodies hee said were comprehensible and not infinit and these were neither hooked nor three-forked ne yet round in manner of a ring for such formes are apt to breake as for the Atomes themselves they be impassible and infrangible having certeine figures no otherwise perceptible but by reason and such a body is called Atomus not in this regard that it is the least of all but for that it cannot be divided as being impassible and admitting no vacuitie and therefore he that nameth an Atome saith as much as infrangible impassible and without vacuitie now that there is such an indivisible body called Atomus it is apparent for that there be elements eternall bodies void and an unitie EMPEDOCLES an Agrigentine the sonne of Meton saith There be foure elements fire aire water and earth also two principall faculties or powers namely ãâã and discord or amitie and enmitie of which the one hath puissance to unite the other to dissolve and these be his words Foure seeds and rootes of all things that you see Now listen first and hearken what they be Lord Jupiter with hisignipotence And lady Junoes vit all influence Rich Pluto and dame Nestis weeping ay Who with her teares our seed-sourse weets alway By Jupiter hee meaneth fierie heat and ardent skie by Juno giving life the aire by Pluto the earth by Nestis and this humane fountaine of naturall seed water SOCRATES the sonne of Sophroniscus and PLATO the sonne of Ariston both Athenians for the opinions of them both concerning the world and all things therein be the same have set downe three principles God Matter and Idea that is to say Forme God is an universall spirit or Minde Matter is the first and principall subject of generation and corruption Idea an incorporall substance resting in the thoughts and cogitations of God which God is the generall soule and intelligence of the world ARISTOTELES of Stagira the sonne of Nichomachus hath put downe for Principles these three to wit a certaine forme called Eutelectus Matter and Privation for elements foure and for a fifth Quintessence the heavenly bodie which is immutable ZENO the sonne of Mnaseas a Citican borne holdeth for two principles God and Mtater whereof the one is an active and efficient cause and the other passive and besides foure elements CHAP. IIII. How the the world was framed THis world then became composed formed in a round figure bending and coping after this manner those Atomes or indivisible bodies having an accidentarie and inconsiderate motion stirring continually and
speake of necessity either was not before the creation of the world at what time as those first bodies lay still unmoveable or stirred confusedly or else if he were before he either slept or watched or did neither the one nor the other but as the former of these we may not admit for that God is eternall so the latter we cannot ãâã for if God slept from all eternity and time out of minde he was no better than dead for what is eternal sleep other than death but surely God is not subject to death for the immortallity of God and this vicinity to death are much distant asunder and cannot stand both together but if wee say that God was awake all that while either he was defectuous in his blessed state of felicity or els he enjoyed the same complet but in the first condition God is not happy for whatsoever wanteth ought of felitity cannot be happy and verily in the second state he is not better for if he were defective in nothing before to what purpose busied he himselfe in such vaine enterprises moreover if there be a God and that by his prudent care mens affaires be governed how commeth it to passe that wicked men prosper in the world and finde fortune their ãâã mother but the good and honest suffer the contrary and feele her to be a curst stepdame for king Agamemnon as the poet faith Aprince right good and gracious A knight with all most ãâã was by an adulterer and adulteresse surprised and murdered trecherously and Hercules one of his race and kinred after he had ridde and purged the life of man from so many monsters that troubled his reposewas poisoned by Deianeira and so by indirect meanes lost his life THALES saith that God is the soule of the world ANAXIMANDER is of opinion that the starres be celestiall gods DEMOCRITUS is perswaded that God is a minde of a fierie nature and the soule of the world PYTHAGORAS affirmeth that of the two first principles Unitie was God and the soveraigne good which is the very nature of one and is Understanding it selfe but the indefinite binarie is the divell and evill about which is the multitude materiall and the visible world SOCRATES and PLATO doe hold that he is one and of a simple nature begotten and borne of himselfe alone truly good All which tearmes and attributes tend unto a Minde so that this minde is God a forme separate apart that is to say neither mingled with any matter nor entangled and joined with any thing passible whatsoever ARISTOTLE supposeth that this supreme God is an abstract forme setled upon the round sphaere of the universall world which is an heavenly and celestiall body and therefore tearmed by him the fifth body or quinta essentia which celestial body being divided into many sphaeres coherent by nature but separate and distinct by reason and understanding hee thinketh each of these sphaeres to be a kinde of animall composed of body and soule of which twaine the bodie is celestiall mooving circularly and the soule reason unmooveable in it selfe but the cause in effect of motion The Stoicks teach after a more generall manner and define God to be a working and artificiall fire proceeding methodically and in order to the generation of the world which comprehendeth in itselfe all the spermaticall proportions and reasons of seed according to which every thing by fatall destinie is produced and commeth foorth also to be a spirit piercing and spreading through the whole world howbeit changing his denomination throughout the whole matter as it passeth by transition from the one to the other Semblably that the world is God the starres likewise and the earth yea and the supreme minde above in heaven Finally Epicurus conceiveth thus of the gods that they all have the forme of man and yet be perceptable onely by reason and cogitation in regard of the subtile parts and fine nature of their imaginative figures he also affirmeth that those other foure natures in generall be incorruptible to wit the atomes vacuitie infinitie and resemblances which also be called semblable parcels and elements CHAP. VIII Of Daemons and demy-gods otherwise named Heroes TO this treatise of the gods meet it is to adjoine a discourse as touching the nature of Daemones and Heroes THALES PYTHAGORAS PLATO and the STOICKS hold that these Daemons be spirituall substances and the Heroes soule separate from their bodies of which sort there be good and bad the good Heroes are the good soules and the bad Heroes the bad soules but EPICURUS admitteth none of all this CHAP. IX Of Matter MAtter is the first and principall subject exposed to generation corruption and other mutations The Sectaries of THALES and PYTHAGORAS together with the Stoicks doe say that this Matter is variable mutable alterable and fluxible all wholly thorow the universall world The disciples and followers of DEMOCRITUS are of opinion that the first principles be impassible to wit the small indivisible bodie Atomos Voidnesse and Incorporall ARISTOTLE and PLATO doe holde that Matter is corporall without forme shape figure and qualitie in the owne nature and propertie but when it hath received formes once it becommeth as it were a nurse a molde pattern and a mother They who set downe for this Matter water earth fire or aire do not say that now it is without forme but that it is a very bodie but such as affirme that these Atomes and indivisible bodies be the said Matter make it altogether formelesse CHAP. X. Of Idea IDea is a bodilesse substance which of it selfe hath no subsistence but giveth figure and forme unto shapelesse matters and becommeth the very cause that bringeth them into shew and evidence SOCRATES and PLATO suppose that these Ideae bee substances separate and distinct from Matter howbeit subsisting in the thoughts and imaginations of God that is to say of Minde and Understanding ARISTOTLE admitteth verily these formes and Ideae howbeit not separate from matter as being the patterns of all that which God hath made The STOICKS such as were the scholars of Zeno have delivered that our thoughts and conceits were the Ideae CHAP. XI Of Causes A Cause is that whereupon dependeth or followeth an effect or by which any thing hapneth PLATO hath set downe three kinds of Causes and those are distinguished by these tearmes By which Of which and For which but he taketh the most principall to be that By which that is to say the efficient cause which is the minde or understanding PYTHAGORAS and ARISTOTLE do hold that the principall Causes be incorporall and as for other Causes either by participation or by accident they are of a corporal substance and so the world is a bodie But the STOICKS are of opinion that all Causes are corporall inasmuch as they be spirits CHAP. XII Of Bodies A Bodie is measurable and hath three dimensions length bredth and depth or thicknesse Or thus A Bodie is a masse that resisteth touching naturally of it selfe
DEMOCRITUS affirmeth that there bee more Senses in brute beasts in the gods and in wise men CHAP. XI After what maner is effected Sense Notion and Reason according to disposition or affection THe STOICKS are of opinion and say that when a man is engendred hee hath the principall part of his soule which is the understanding like for all the world unto a parchment or paper ready to be written in and therein he doth register and record every several Notion and cogitation of his for those who have perceived any thing by sense as for example sake have seene a white thing when the same is gone out of their eie reteine it still in memorie now after they have collected together many semblable memories of the same kinde then they say they have experience for experience is nothing else but an heape or multitude of like sorts but of notions and thoughts some be naturall which are caused in manner aforesaid without any artificiall meanes others come by our studie and by teaching and such alone properly and indeed are called Notions the other be named rather conceptions or anticipations and Reason for which we beare the name of Resonable is accomplished by those anticipations in the first seven yeeres and intelligence is the conception in the understanding of a reasonable creature for phantasie when it lighteth upon the reasonable soule is then called Intelligence taking the denomination of understanding which is the cause that these imaginations are not incident unto other creatures but such as are presented unto gods and us both those are onely and properly imaginations whereas those which offer themselves unto us are imaginations in generall and cogitations in speciall like as Deniers Testons or Crownes being considered apart in themselves are Deniers Testons Crownes but if you give them for the hire of a ship then besides that they are Deniers c. they be also the fare for ferry or passage CHAP. XII What difference there is betweene Imagination Imaginable Imaginative and Imagined CHRYSIPPUS saith there is a difference betweene all these fower and first as for Imagination it is a passion or impression in the soule shewing the selfe same thing that made and imprinted it as for example when with our ãâã we behold a white it is a passion or affection engendred by the sight in our soule and we may well say that the said white is the subject or object that mooveth affecteth us semblably in smelling and touching and this is called Phantasie a word derived of ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which signifieth light or cleerenesse for like as the light sheweth it selfe and all that is comprised in it so the Phantasie or imagination representeth it selfe and that which made it Imaginable is that which maketh imagination as white cold and whatsoever is able to moove or affect the soule is called Imaginable Phantasticke or Imaginative is a vaine attraction even an affection or passion in the soule which commeth not from any object imaginable like as we may observe in him that fighteth with his owne shadow or in vaine flingeth foorth his hands for in true phantasie or imagination there is a subject matter named Imaginable but in this Phantasticke or Imaginative there is no such object or subject at all Phantasme or Imagined is that unto which we are drawne by that vaine attraction a thing usuall with those who are either furious or surprized with the maladie of melancholy for Orestes in the tragedie of ãâã when he uttereth these speeches O mother mine against me raise not thus I thee beseech these wenches furious Whom now I see alas with bloudy eies And dragon like how they against merise These me beset and charge on every part These strike on still these wound me to the hart doth speake them as enraged and in a phranticke fit for he seeth nothing but onely imagineth and thinketh that he seeth them and therefore his sister Electra replieth thus upon Lie still poore wretch restin thy bed for why Thou seest not that which seemes so verily The same is the case of Theoclymenus in Homer CHAP. XIII Of Sight and how we doe see DEMOCRITUS and EPICURUS supposed that Sight was caused by the intromission of certeine images others by an insinuation of beames returning to our eie-sight after the occurrence of an object EMPEDOCLES hath mingled the said images and beames together calling that which is made thereof the raies of a compound image HIPPARCHUS holdeth that the beames sent out and launced from the one eie and the other comming to be extended in their ends meet together and as it were by the touching and clasping of hands taking hold of externall bodies carie backe the apprehension of them unto the visive power PLATO attributeth it to the corradiation or conjunction of light for that the light of the eies reacheth a good way within the aire of like nature the light likewise issuing from the visible bodies cutteth the aire betweene which of it selfe is liquid and mutable and so extendeth it together with the fierie power of the eie and this is it which is called the conjunct light or corradiation of the Platonickes CHAP. XIIII Of the Resemblances represented in mirrours EMPEDOCLES saith that these apparitions come by the meanes of certeine defluxions gathered together upon the superficies of the mirrour and accomplished by the fire that ariseth from the said Mirrour and withall transmuteth the aire that is object before it into which those fluxions are caried DEMOCRITUS and EPICURUS are of opinon that these apparences in Mirrours are caused by the ãâã and stay of certaine images which passing from us gather together upon the Mirrour by way of rebounding and resultation The PYTHAGOREANS attribute all this to the reflexion of the sight for that the sight is extended and carried as farre as to the Mirrour of brasse or whatsoever where resting and staying upon the thicke solditie thereof and beaten backe by the polished smoothnesse of the Mirrour object against it the same returneth againe upon it selfe much like as when our hand is stretched out and brought backe againe unto the shoulder All these points and opinions may serve very well and be accommodate to that chapter and question carying this title How we doe see CHAP. XV. Whether Darknesse be visible THe STOICKS hold that Darknesse is visible for that from the sight there is a splendeure going foorth that compasseth the said Darknesse neither doth the eie-sight lie and deceive us for it seeth certeinly and in truth that there is Darknesse CHRYSIPPUS saith that we doe see by the tension of the aire betweene which is pricked by the visuall spirit that passeth from the principall part of the soule into the apple of the eie and after that it falleth upon the aire about it it extendeth the same in a pyramidall forme namely when as it meeteth with an aire of the same nature with it for
rest of the bodie like unto the armes or hairie braunches of a poulp fish of which seven the naturall senses make five namely Sight Smelling Hearing Tasting and Feeling Of these the Sight is a spirit passing from the chiefest part unto the eies Hearing a spirit reaching from the understand to the eares Smelling a spirit issuing from reason to the nosethirls Tasting a spirit going from the foresaid principall part unto the tongue and last of all Feeling a spirit stretching and extended from the same predominant part as farre as to the sensible superficies of those objects which are easie to be felt and handled Of the twaine behind the one is called genetall seed and that is likewise wise a spirit transmitted from the principall part unto the genetories or members of generation the other which is the seventh and last of all Zeno calleth Vocall and wee Voice a spirit also which from the principall part passeth to the windpipe to the tongue and other instruments appropriat for the voice And to conclude that mistresse her selfe and ladie of the rest is seated as it were in the midst of her owne world within our round head and there dwelleth CHAP. XXII Of Respiration EMPEDOCLES is of opinion that the first Respiration of the first living creature was occasioned when the humiditie in young ones within the mothers wombe retired and the outward aire came to succeed in place thereof and to enter into the void vessels now open to receive the same but afterwards the naturall heat driving without forth this aerie substance for to evaporate and breath away caused exspiration and likewise when the same returned in again there ensued inspiration which gave new entrance to that aerious substance But as touching the Respiration that now is he thinketh it to be when the blood is carried to the exterior superficies of the bodie and by this fluxion doth drive and chase the aerie substance through the nosethirls and cause exspiration and inspiration when the blood returneth inward and when the aire reentreth withall through the rarities which the blood hath left void and emptie And for to make this better to be understood he bringeth in the example of a Clepsidre or water houre-glasse ASCLEPIADES maketh the lungs in manner of a tunnel supposing that the cause of Respiration is the aire smooth and of subtil parts which is within the breast unto which the aire without being thicke and grosse floweth and runneth but is repelled backe againe for that the brest is not able to receive any more nor yet to be cleane without Now when as there remaineth still behind some little of the subtile aire within the breast for it cannot all be cleane driven out that aire without rechargeth againe with equall force upon that within being able to support and abide the waight thereof and this compareth he to Phisicians ventoses or cupping glasses Moreover as touching voluntarie Respiration he maketh this reason that the smallest holes within the substance of the lungs are drawen together and their pipes closed up For these things obey our will HEROPHILUS leaveth the motive faculties of the bodie unto the nerves arteries and muskles for thus he thinketh and saith that the lungs only have a naturall appetite to dilation and contraction that is to say to draw in and deliver the breath and so by consequence other parts For this is the proper action of the lungs to draw wind from without where with when it is filled there is made another attraction by a second appetition and the breast deriveth the said wind into it which being likewise repleat therewith not able to draw any more it transmitteth backe againe the superfluitie thereof into the lungs whereby it is sent forth by way of exspiration and thus the parts of the bodie reciprocally suffer one of another by way of interchange For when the lungs are occupied in dilatation the breast is busied in contraction and thus they make repletion and evacuation by a mutuall participation one with the other in such sort as we may observe about the lungs foure manner of motions The first whereby it receiveth the aire from without the second by which it transfuseth into the breast that aire which it drew and received from without the third whereby it admitteth againe unto it selfe that which was sent out of the brest and the fourth by which it sendeth quite forth that which so returned into it And of these motions two be dilatations the one occasioned from without the other from the breast and other two contractions the one when the brest draweth wind into it and the other when it doth expell the aire insinuated into it But in the breast parts there be but two onely the one dilatation when it draweth wind from the lungs the other contraction when it rendreth it againe CHAP. XXIII Of the Passion of the body and whether the soule have a fellow-feelling with it of paine and dolour THe STOICKS say that affections are in the passible parts but senses in the principall part of the soule EPICURUS is of opinion that both the affections and also the senses are in the passible places for that reason which is the principall part of the soule he holdeth to be unpassible STRATO contrariwise affirmeth that as well the Passions of the soule as the senses are in the said principall part and not in the affected and grieved places for that in it consisteth patience which we may observe in terrible and dolorous things as also in fearefull and maguanimous persons THE FIFTH BOOKE OF Philosophers opinions CHAP. I. Of Divination PLATO and the STOICKS bring in a fore-deeming and fore-knowledge of things by inspiration or divine instinct according to the divinity of the soule namely when as it is ravished with a fanaticall spirit or revelation by dreames and these admit and allow many kinds of divination XENOPHANES and EPICURUS on the contrary side abolish and annull all Divination whatsoever PYTHAGORAS condemneth that onely which is wrought by sacrifices ARISTOTLE DICEARCHUS receive none but that which commeth by Divine inspiration or by dreames not supposing the soule to be immortall but to have some participation of Divinitie CHAP. II. How Dreames are caused DEMOCRITUS is of of opinion that Dreames come by the representation of images STRATO saith that our understanding is I wot not how naturally and yet by no reason more sensative in sleepe than otherwise and therefore sollicited the rather by the appetit and desire of knowledge HEROPHILUS affirmeth that Dreames divinely inspired come by necessitie but natural Dreames by this meanes that the soule formeth an image and representation of that which is good and commodious unto it and of that which must ensue thereupon as for such as be of a mixt nature of both they fall out casually by an accidentall accesse of images namely when we imagine that we see that which wee desire as it falleth out with those who in their sleepe thinke they have their
Howbelt it was said afterwards againe on the other side that Caesar had plucked the hey from Crassus his horne for he was the first man that opposed himselfe and made head against him in the management of the State and in one word set not a straw by him 72 What was the cause that they thought those priests who observed bird flight such as in old time they called Aruspices and now a daies Augures ought to have their lanterns and lamps alwaies open and not to put any lidor cover over them MAy it not be that like as the old Pythagorean Philosophers by small matters signified and implied things of great consequence as namely when they forbad their disciples to sit upon the measure Chaenix and to stirre fire or rake the hearth with a sword euen so the ancient Romans used many aenigmes that is to say outward signes and figures betokening some hidden and secret mysteries especially with their priests in holy and sacred things like as this is of the lampe or lanterne which symbolizeth in some sort the bodie that containeth our soule For the soule within resembleth the light and it behooveth that the intelligent and reasonable part there of should be alwaies open evermore intentive and seeing and at no time enclosed and shut up nor blowen upon by wind For looke when the winds be aloft fowles in their flight keepe no certaintie neither can they yeeld assured presages by reason of their variable and wandering instabilitie and therefore by this ceremoniall custome they teach those who do divine and foretell by the flight of birds not to go forth for to take their auspices and observations when the wind is up but when the aire is still and so ãâã that a man may carie a lanteme open and uncovered 73 Why were these Southsaiers or Augures forbidden to go abroad for to observe the flight of birds in case they had any sore or ãâã upon their bodies WAs not this also a significant token to put them in minde that they ought not to deale in the divine service of the gods nor meddle with holy and sacred things if there were any secret matter that gnawed their minds or so long as any private ulcer or passion setled in their hearts but to be void of sadnesse and griefe to be sound and sincere and not distracted by any trouble whatsoever Or because it standeth to good reason that if it be not lawfull nor allowable for them to offer unto the gods for an oast or sacrifice any beast that is scabbed or hath a sore upon it nor to take presage by the flight of such birds as are maungie they ought more strictly and precisely to looke into their owne persons in this behalfe and not to presume for to observe celestiall prognostications and signes from the gods unlesse they be themselves pure and holy undefiled and not defective in their owne selves for surely an ulcer seemeth to be in maner of a mutilation and pollution of the bodie 74 Why did king Servius Tullus found and build a temple of little Fortune which they called in Latine Brevis fortunae that is to say of Short fortune WAs it not thinke you in respect of his owne selfe who being at the first of a small and base condition as being borne of a captive woman by the favour of Fortune grew to so great an estate that he was king of Rome Or for that this change in him sheweth rather the might and greatnesse than the debilitie and smalnesse of Fortune We are to say that this king ãâã deified Fortune attributed unto her more divine power than any other as having entituled and imposed her name almost upon every action for not onely he erected temples unto Fortune by the name of Puissant of Diverting ill lucke of Sweet Favourable to the first borne and masculine but also there is one temple besides of private or proper Fortune another of Fortune returned a third of consident Fortune and hoping well and a fourth of Fortune the virgine And what should a man reckon up other furnames of hers seeing there is a temple dedicated forsooth to glewing Fortune whom they called Viscata as if we were given thereby to understand that we are caught by her afarre off and even tied as it were with bird-lime to businesse and affaires But consider this moreover that he having knowen by experience what great power she hath in humane things how little soever she seeme to be and how often a small matter in hapning or not hapning hath given occasion to some either to misse of great exploits or to atcheive as great enterprises whether in this respect he built not a temple to little Fortune teaching men thereby to be alwaies studious carefull and diligent and not to despise any occurrences how small soever they be 75 What is the cause that they never put foorth the light of a lampe but suffered it to goe out of the owne accord WAs it not thinke you uppon a certeine reverent devotion that they bare unto that fire as being either cousen germaine or brother unto that inextinguible and immortall fire Or rather was it not for some other secret advertisement to teach us not to violate or kill any thing whatsoever that hath life if it hurt not us first as if fire were a living creature for need it hath of nourishment and moveth of it selfe and if a man doe squench it surely it uttereth a kinde of voice and scricke as if a man killed it Or certeinly this fashion and custome received so usually sheweth us that we ought not to marre or spoile either fire or water or any other thing necessarie after we our selves have done with it and have had sufficient use thereof but to suffer it to serve other mens turnes who have need after that we our selves have no imploiment for it 76 How commeth it to passe that those who are desended of the most noble and auncient houses of Rome caried little moones upon their shoes IS this as Castor saith a signe of the habitation which is reported to be within the bodie of the moone Or for that after death our spirits and ghosts shall have the moone under them Or rather because this was a marke or badge proper unto those who were reputed most ancient as were the Arcadians descended from Evander who upon this occasion were called Proseleni as one would say borne before the moone Or because this custome as many others admonisheth those who are lifted up too high and take so great pride in themselves of the incertitude and instabilitie of this life and of humane affaires even by the example of the moone Who at the first doth new and yoong appeere Where as before she made no shew at all And so her light increaseth faire and cleere Untill her face be round and full withall But then anon she doth begin to fall And backward wane from all this beautie gay Untill againe she vanish cleane away Or
afterwards fell away and came to nothing so as at this present that goodly countrey is become subject and made thrall to the most violent wicked and wretched nation under heaven THE LIVES OF THE ten oratours ANTIPHON I. ANtipho the sonne of Saphilus and borne in the borough and corporation of Karannum was brought up as a scholar under his owne father who kept a Rhetorick schoole whereunto Alcibiades also by report was wont to go and resort when he was a young boy who having gotten sufficiencie of speech and eloquence as some thinke himselfe such was the quicknesse of his wit and inclination of of his nature he betooke himselfe to affaires of State and yet he held a schoole neverthelesse where he was at some difference with Socrates the Philosopher in matter of learning and oratorie not by way of contention and aemulation but in maner of reprehension finding fault with some points as Xenophon testifieth in the first booke of his Commentaries as touching the deeds and sayings of Socrates He penned orations for some citizens at their request for to be pleaded and pronounced in judiciall courts and as it is given out by some was the first who gave himselfe to this course and professed so to do for there is not extant one oration written in maner of a plea by any oratours who lived before his time no more by those that flourished in his daies for it was not the maner yet and custome to compose oraions for others Themistocles I meane Pericles and Aristides notwithstanding that the time presented unto them many occasions yea and meere necessiries so to do neither was it upon their insufficiencie that they thus abstained as it may appeare by that which Historians have written of everie one of these men above mentioned Moreover if we looke into the most ancient oratours whom we can cal to mind to wit Alcibiades Critias Lysius and Archilochus who have written one the same stile and exercised the same forme maner of pleading it wil be found that they all conversed and conferred with Antiphon being now very aged and farre stept in yeeres for being a man of an excellent quicke and readie wit he was the first that made and put forth the Institutions of oratorie so as for his profound knowledge he was surnamed Nestor And Cecilius in a certaine treatise which he compiled of him conjectureth that he had beene sometime schoolemaster to Thucydides the Historiographer for that Antipho is so highly commended by him In his speeches and orations he is verie exquisite and ful of perswasion quicke and subtil in his inventions in difficult matters verie artificiall assailing his adversarie after a covert maner turning his words and sayings respective to the lawes and to move affections withal aiming alwaies to that which is decent seemely and carying the best apparance shew with it He lived about the time of the Persian warre when Gorgias Leontinus the great professor in Rhetoricke flourished being somewhat yonger than he was and he continued to the subversion of the popular state and government which was wrought by the 400 conspirators wherin himselfe seemed to have had a principall hand for that he had the charge and command of two great gallies at sea and was besides a captaine and had the leading of certaine forces during which time he wan the victorie in divers battels and procured unto them the aide of many allies also he moved the young and lustie able man of warre to take armes he rigged manned and set out sixtie gallies and in all their occasions was sent embassadour to the Lacedaemonians when as the citie Ectionia was fortified with a wall but after that those 400 before said were put downe and overthrowen he was together with Archiptolemus one of the 400 accused for the conspiracie condemned and adjudged to the punishment which is due unto traitours His corps was cast forth without sepulture himselfe and all his posteritie registred for infamous persons upon record and yet some there be who report that he was put to death by the 30 tyrants and namely among the rest Lysias testifieth as much in an oration which he made for Antiphoes daughter for a little daughter he had unto whom Calleschrus made claime in right for his wife and that the thirtie tyrants wee they who put him to death Theopompus beareth witnesse in the fifteenth of his Philippickes But more moderne surely was this man and of a later time yea and the sonne of one Lysidonides of whom ãâã maketh mention as of no wicked man in his commedie called Pytine For how should he who before was executed by those 400 returne to life againe in the time of the thirtie usurpers or tyrants but his death is reported otherwise namely that being verie aged he sailed into Cicily when as the tyrannie of the former Denys was at the highest and when the question was proposed at the table which was the best brasse as some said this and others that he answered that for his part he thought that brasse was best whereof the statues of Harmodius and Aristogiton were made which when Denys heard he imagining that the speech imported thus much covertly as to set on the Syracusians for to attempt some violence upon his person commanded him to be put to death Others report that the said tyrant gave order that he should be made away upon indignation that he skoffed at his tragoedies There be extant in this oratours name three score orations whereof as Cecilius saith 25 are untruly reported to be his Noted he is and taxed by Plato the comicall poet together with Pysander for avarice love of money It is said moreover that he composed certaine tragoedies alone and others with Dionysius the tyrant who joined with him At the same time also when he gave his mind unto Poetrie he devised the art of curing the griefes and maladies of the minde like as physicians pretend skill for to heale the diseases and paines of the bodie Certes having built a little house at Corinth in the market place hee set up a bill on the gate wherein hee made profession That he had the skill to remedie by words those who were vexed and grieved in spirit and he would demaund of those who were amisse the causes of their sorrow and according thereto apply his comforts and consolations Howbeit afterwards supposing this art and profession to be too base and meane for him he turned his studie to Rhetoricke and taught it Some there be who attribute unto Antipho the booke of Glaucus the Rhegine as touching poets but principally is that treatise commended which he made unto Herodotus as also that which is dedicated to Erasistratus touching the Ideaes and the oration of Message which he penned for his owne selfe another against Demosthenes the captaine which he named Paranomon for that he charged him to have broken the lawes Also another oration he wrote against Hippocrates the general commander
apart and by it selfe unlesse some aire or fire be tempered with it whereas every sense findeth benefit of fire as of a vivificant power and quickening vertue and principally our sight above the rest which is the quickest of all the senses in the bodie as being the very flame of fire a thing that conformeth us in our faith and beliefe of the gods and as Plato saith by the meanes of our sight we are able to conforme our soule to the motions of celestiall bodies OF THE PRIMITIVE OR FIRST COLD The Summarie WE have heere another declaration of Plutarch wherein he examineth and discusseth after the maner of the Academicke philosophers without deciding or determining any thing a naturall question as touching Primitive colde And in the very first entrie thereof refuteth those who are of opinion that this first colde is the privation of heat shewing on the contrary side that it is meere opposite unto heat as one substance to another and not as privation unto habitude Then proceedeth he to dispute of the essence nature and fountaine of this colde for the cleering of which point he examineth at large three opinions the first of the Stoicks who attribute the primitive colde unto aire the second of Empedocles and Chrysippus who ascribe the cause thereof unto water Unto all their reasons and arguments he maketh answer and inclineth to a third opinion namely that earth is that primitive colde Which position he confirmeth by divers arguments yet resolveth he not but leaveth it to the discretion of Phavorinus unto whom he writeth for to conferre all the reasons of the one part and the other without resting in any particular opinion supposing that to suspend and hold his judgement in matters obscure and uncertaine is the wiser part of a philosopher than to yeeld and grant his consent either to one part or the other Wherein we may see that in regard of naturall philosophie our authour was of the Academicks sect but as touching the morall part we have seene before and specially in divers treatises of the former ãâã that he followeth of all the ancient philosophers those who were least impure and corrupt such I meane as in all their discourses had no other light to direct them but Nature OF THE PRIMITIVE OR first colde IS there then à Phavorinus a certaine primitive power and substance of cold like as fire is of heat by the presence and participation whereof ech one of the other things is said to be cold or rather are we to hold and say that cold is the privation of heat like as darknes of light and station of mooving and namely considering that cold is stationarie and heat motive and the cooling of things which were hot is not done by the entrance of any cold power but by the departure of heat for as soone as it is once gone that which remaineth is altogether cooled and the verie vapour and steim which seething waters doe yeeld passeth away together with the heat which is the reason that refrigeration diminisheth the quantitie therof in as much as it chaseth that heat which was without the entrance of any other thing into the place Or rather may not this opinion be suspected first and formost for that it overthroweth and taketh away many powers and puissances as if they were not qualities and habitudes really subsisting but onely the privations and extinctions of qualities and habitudes as for example heavinesse of lightnesse hardnesse of softnesse blacke of white bitter of sweete and so of other semblable things according as ech one is in puissance contrarie unto an other and not as privation is opposite unto habit Moreover for as much as everie privation is idle and wholy without action as blindnesse deafnesse silence and death for that these bee the departures of formes and the abolitions of substances and not certaine natures nor reall substances apart by themselves We see that cold after it be entred and imprinted as it were within the bodie breedeth no fewer nor lesse accidents alterations than doth heat considering that many things become stiffe and congealed by cold many things I say are staied retained and thickened by the meanes thereof which consistence and stabilitie unapt to stirre and hard to bee moved is not therefore idle but it is weightie and firme having a force and power to arrest and to hold in And therefore privation is a defect and departure of a contrarie power whereas many things be cooled although they have plentie of heat within and some things there be which cold doth constraine and constipate so much the more as it findeth them hotter like as we may observe in iron red hot when by quenching it becommeth the harder And the stoicke philosophers doe hold that the naturall spirits enclosed within the bodies of yoong infants lying in the wombe by the cold of the ambient aire environing them about is hardened as it were and refined and so changing the nature becommeth a soule But this is a nice point and verie disputable yet considering that we see cold to be the efficient cause of many other effects there is no reason to thinke that it is a privation Furthermore privation is not capable of more or lesse for so of twaine that see not at all the one is not more blind than the other and of two who cannot speake one is not more dombe than another neither of twaine who live not is one more dead than the other but among cold things we may well admit more lesse overmuch and not overmuch and generally intensions and remissions like as in those things that are hot and therefore ech matter according as it suffreth more or lesse by contrarie ãâã produceth of it selfe some substances cold and hot more or lesse than others for mixture and composition there can be none of habitude with privation neither is there any power which receiveth or admitteth the contrary unto it to bring a privation nor ever maketh it her companion but yeeldeth and giveth place unto it But contrariwise cold continueth very well as it is mixed with heat unto a certeine degree like as blacke with white colours base notes with small and shrill sweet savours with tart austere and by this association mixture accord of colours sounds drogues savours and tasts there are produced many compositions exceeding pleasant and delectable for the opposition which is betweene habitude and privation is alwaies a oddes and enmity without any meanes of reconciliation considering that the essence and ãâã of the one is the destruction of the other whereas that fight which is occasioned by contrary powers if it meet with fit time and season serveth oftentimes in good stead unto arts and to nature much more as well in other productions and procreations as in changes and alterations of the aire for in the orderly governance and rule whereof God who dispenseth and disposeth them is called Harmonicall and Musicall not in regard that he maketh a
extremity of colde were as starke and stiffe as pieces of wood insomuch as they brake and rent into ãâã so soone as they went about to stretch them out To say yet more excessive colde causeth the sinewes to be so stiffe as hardly they will bend the tongue likewise so ãâã that it will not stirre or utter any voice congealing the moist soft and ãâã parts of the body which being ãâã by daily experience they proceed to gather this consequence Every power and facultie which getteth the maistrie is woont to turne and convert into it selfe that over which it is predominant whatsoever is overcome by heat becommeth fire that which is conquered by spirit or winde changeth into aire what falleth into water if it get not foorth againe dissolveth and in the end runneth to water Then must it needs follow that such things as are exceeding colde degenerate into that primitive colde whereof we speake now excessive colde is first and the greatest alteration that can be devised by colde is when a thing is congealed made an ice which congelation altereth the nature of the thing so much that in the end it becommeth as hard as a stone namely when the cold is so predominant as well all the moisture of it is congealed as the heat that it had driven out ãâã ãâã it is that the earth toward her center and in the bottom thereof is frozen altogether and in maner nothing else but ice for that the excessive colde which never will yeeld and ãâã there dwelleth and ãâã continually as being thrust and driven into that corner farthest off from the elementary fire As touching those rocks cragges and cliffes which we see to appeere out of the earth Empedocles is of opinion that they were there set driven up susteined supported by the violence of a certeine boiling and swelling fire within the bowels of the earth but it should seeme rather that those things out of which all the heat is evaporate and slowen away be congealed and conglaciat so hard by the meanes of colde and this is the cause that such cragges be named in Greeke ãâã ãâã ãâã ãâã ãâã as one would say congealed toward the head and toppe whereof a man shall see in them many places blacke againe namely whereas the heat flew out when the time was so as to see to one would imagine that they had heeretofore beene burnt for the nature of colde is to congeale all things but some more others lesle but above all those in which it is naturally at the first inhaerent for like as the property of fire is to alleviate it cannot otherwise be but the hotter that a thing is the more light also it is and so the nature of moisture is to soften insomuch as the moister any thing is the softer also it is found to be semblably given it is to colde to astringe and congeale it followeth therefore of necessity that whatsoever is most astrict and congealed as is the earth is likewise the coldest and looke what is colde in the highest degree the same must be principally and naturally that colde whereof we are in question And thereupon we must conclude that the earth is ãâã by nature colde and also that primitive colde a thing apparent and evident to our very sense for dirt and clay is colder than water and when a man would quickly suffocate and put out a fire he throweth earth upon it Blacke-smithes also and such as forge iron when they see it redde hot and at the point to melt they strew upon it small powder or grit of marble or other stones that have fallen from them when they were squared and wrought for to keepe it from resolving too much and to coole the excessive heat the very dust also that is used to bee throwen upon the bodies of wrestlers doth coole them and represse their sweats Moreover to speake of the commodity that causeth us every ãâã to ãâã and change our lodgings what is the meaning of it winter maketh us to seeke for high lofts and such chambers as be ãâã from the earth contrariwise summer bringeth us downe to the halles and parlours beneath driving us to seeke retiring roomes and willingly we love to live in vaults within the bosome of the earth doe we not thus thinke you directed by the instinct of nature to seeke out acknowledge that which is naturally the primitive colde and therefore when winter comes we lay for houses and habitations neere the sea side that is to say we flie from the earth as much as we can because of colde and we compasse ourselves with the aire of the sea for that it is hot contrariwise in summer time by reason of immoderate heat we covet mediterranean places farther within the land and farre remooved from the sea not for that the aire of it selfe is colde but because it seemeth to spring and budde as it were out of the primitive colde and to have a tincture as I may so say after the maner of iron from the power which is in the earth and verily among running waters those that arise out of rocks and descend from mountaines are evermore coldest but if ãâã and pittes such as be deepest yeeld the coldest waters for by reason of their profunditie the aire from without is not mingled with these and the others passe thorough pure and sincere earth without the mixture of aire among As for example such is the water neere the cape of Taenarus which they call Styx destilling by little and little out of the rocke and so gathered unto an head which water is so extreeme colde that there is no vessell in the world will holde it but onely that which is made of an asses hoofe for put it into any other it cleaveth and breaketh it Moreover we heare physicians say that to speake generally all kinds of earth do restraine and coole and they reckon unto us a number of minerals drawen out of entrails of the earth which in the use of physicke yeeld unto them an astringent and binding power for the very element it selfe from whence they come is nothing incisive nor hath the vertue for to stirre and extenuate it is not active and quicke not emollitive nor apt to spread but firme steadfast and permanent as a square cube or die and not to be removed whereupon being massie and ponderous as it is the colde also thereof having a power to condensate constipate and to expresse forth all humors ãâã by the asperity and inequalitie of the parts shakings horrors and quakings in our bodies and if it prevaile more and be predominant so that the heat be driven out quite and extinct it imprinteth an habitude of congealation and dead stupefaction And hereupon it is that the earth either will not burne at all or els hardly and by little and little whereas the aire manytimes of it selfe sendeth forth flaming fire it shooteth and floweth yea and seemeth as inflamed to lighten and flash
they lacke Or many times the bottome of the sea and great rivers being full of mud doth by the reflexion of the Sunne-beames represent the like colour that the said mud hath Or is not more probable that the water toward the bottome is not pure and sincere but corrupted with an earthly qualitie as continually carying with it somewhat of that by which it runneth and wherewith it is stirred and the same setling once to the bottome causeth it to be more troubled and lesse transparent PLATONIQVE QVESTIONS The Summarie IN these gatherings Plutarch expoundeth the sense of divers hard places which are found in the disputations of Socrates conteined in the Dialogues of Plato his disciple but especially in Timaeus which may serve to allure yoong students to the reading of that great Philosopher who under the barke of words hath delivered grave and pleasant matters PLATONIQUE QUESTIONS 1 What is the reason that God other-whiles commanded Socrates to do the part of a Midwife in helping others to be delivered of child-birth but for had himselfe in any wise to procreate children according as it is written in a treatise entituled Theaetetus For we ought not to thinke that if he had ãâã ãâã to cavill to ãâã or to speake ironically in this place he would have abused the name of God Besides in this selfe same treatise he attributeth many other high and magnificall speeches unto Socrates namely this among many others Certes quoth he there be many men right good sir who cary this minde to me-ward that they are disposed plainly to carpe and bite me in case at any time I seeme to rid them of any foolish opinion that they have neither thinke they that I do it of good will and meaning well unto them shewing themselves herein far short of this doctrine That no God beareth evill will to men no more verily do I this unto them upon any malice but surely I can not otherwise chuse neither doe I thinke it lawfull for me either to smoother up and pardon a lie or to dissemble and suppresse a trueth IS it for that he tearmeth his owne nature as being more judicious and inventive by the name of God like as Menander doth saying This minde this our intelligence In trueth is of divine essence And Heraclitus Mans nature we must needs confesse Is heavenly and a god doubtlesse Or rather in very trueth there was some divine and celestiall cause which suggested and inspired into Socrates this maner of philosophy whereby sifting as hee did continually and examining others he cured them of all swelling pride of vaine errour of presumptuous arrogancy likewise of being odious first to themselves and afterwards to those about them of their company for it fortuned about his time that a number of these sophisters swarmed over all Greece unto whom yong gentlemen resorting paying good summes of money for their salary were filled with a great weening and opinion of themselves with a vaine perswasion of their owne learning and zelous love to good letters spending their time in idle disputations and frivolous contentions without doing any thing in the world that was either good honest or profitable Socrates therefore who had a speciall gift by his maner of speech and discourse as it were by some purgative medicine to argue and convince was of greater authority and credit when he confuted others in that he never affirmed nor pronounced resolutely any thing of his owne yea and he pierced deeper into the soules and hearts of his hearers by how much he seemed to seeke out the trueth in common and never to favorize and mainteine any opinion of his owne for this begetting of a mans owne fansies mightily empeacheth the facultie and power to judge another for evermore the lover is blinded in the behalfe of that which he loveth and verily there is nothing in the world that loveth so much the owne as a man doth the opinions and reason whereof himselfe was the father for surely that distribution and partition among children which is commonly said to be most and equall is in this case of opinions and reasons most unjust for in the former every one must take his owne but in this hee ought to chuse the better yea though it were another mans and therefore once againe he that fathereth somewhat of his owne becommeth the worse judge of other mens And like as there was sometime a sophister or great learned man who said That the Elians would be the better umpires and judges of the sacred Olympick games in case there were never any Elian came in place to performe his prizes even so he that would be a good president to sit and determine of divers sentences and opinions no reason there is in the world that he should desire to have his owne sentence crowned no nor to be one of the parties contending and who in truth are to be judged by him The Grecian captaines after they had defaited the Barbarians being assembled in counsell to give their voices unto those whom they deemed woorthy of reward and honour for their prowesse judged themselves all to have done the best service and to be the most valorous warriours And of philosophers I assure you there is not one but he would doe as much unlesse it were Socrates and such as he who confesse that they neither have nor know ought of their owne for these in truth be they who onely shew themselves to be uncorrupt and competent judges of the truth and such as cannot be chalenged for like as the aire within our eares if it be not firme and steady nor cleere without any voice of the owne but full of singing sounds and ringing noises cannot exactly comprehend that which is said unto us even so that which is to judge of reasons in philosophie if it meet with any thing that resoundeth and keepeth an hammering within hardly will it be able to understand that which shall be delivered without foorth for the owne particular opinion which is domesticall and dwelleth at home of what matter soever it be that is treated of will alwaies be the philosopher that hitteth the marke and toucheth the truth best whereas all the rest shall be thought but to opine probably the trueth Moreover if it be true that a man is not able perfectly to comprise or know any thing by good right and reason then did God forbid him to cast forth these false conceptions as it were of untrue and unconstant opinions and forced him to reproove and detect those who ever had such for no small profit but right great commoditie comes by such a speech as is able to deliver men from the greatest evill that is even the spirit of error of illusion and vanitie in opinion So great a gift as God of spectall grace Gave never to Asclepius his race For the physicke of Socrates was not to heale the body but to clense and purifie the soule festestered inwardly and corrupt Contrariwise if it
wit the skill of measures then afterwards to Astrologie which is the knowledge of the stars in the highest place above all the rest setteth Harmonicae which is the skill of sounds and accords for the subject of Geometrie is this when as to quantity in generall there is adjoined magnitude in length bredth of Stereometrie when to the magnitude of length and bredth there is added depth or profunditie Likewise the proper subject of Astrology is this when to the solid magnitude there coÌmeth motion The subject of harmony or musick when to a bodie moving there is adjoined sound or voice If we subtract then and take away from moving bodies voice from solid bodies motion from superficies depth and profundity and from quantities magnitude we shall come by this time to the intelligible Ideae which have no difference among them in regard of one and sole thing for unitie maketh no number unlesse it come once to touch binarie or two which is infinite but in this wise having produced a number it proceedeth to points and pricks from pricks to lines and so forth from lines to superficies from superficies to profundities from thence to bodies and so forward to the qualities of bodies subject to passions and alrerations Moreover of intellectuall things there is no other judge but the understanding or the mind for cogitation or intelligence is no other thing but the understanding so long as it is applied unto Mathematicals wherein things intellectuall appeare as within mirrours whereas for the knowledge of bodies by reason of their great number nature hath given unto us five powers and faculties of severall and different senses for to judge withall and yet sufficient they are not to discover all objects for many there be of them so small that they can not be perceived by the senses And like as although every one of us being composed of soule and bodie yet that principall part which is our spirit and understanding is a very small thing hidden and inclosed within a great masse of flesh even so very like it is that there is the same proportion within the universall world betweene things sensible and intellectuall for the intellectuall are the beginning of corporall now that which proceedeth from a beginning is alwaies in number more and in magnitude greater than the said beginning But on the contrary a man may reason thus and say First and formost that in comparing sensible and corporall things with intellectuall we doe in some sort make mortall things equall with devine for God is to be reckened among intellectuals Now this is to be granted that the content is alwaies lesse then the continent but the nature of the universall world within the intellectuall comprehendeth the sensible For God having set the soule in the midst hath spred and stretched it through all within and yet without forth hath covered all bodies with it As for the soule it is invisible yea and inperceptible to all the naturall senses according as he hath written in his booke of lawes and therefore every one of us is corruptible but the world shall never perish for that in each of us that which is mortall and subject to dissolution containeth within it the power which is vitall but in the world it is cleane contrary for the principall puissance and nature which is ever after one sort immutable and doth alwaies preserve the corporall part which it containeth and imbraceth within it selfe Besides in a bodily nature and corporall a thing is called individuall and importible for the smallnesse therof to wit when it is so little that it cannot be devided but in the spirituall and incorporall it is so called for the simplicity sincerity purity thereof as being exempt from all multiplicity diversity for otherwise folly it were to cast a guesse at spirituall things by corporal Furthermore the very present time which we call Now is said to be inpartible and indivisible howbeit instant together it is every where neither is their any part of this habitable world without it but all passions all actions all corruptions generations throughout the world are comprised in this very present Now. Now the onely instrument to judge of things intellectuall is the understanding like as the eie of light which for simplicity is uniforme every way like unto it selfe but bodies having many diversities differences are comprehended by divers instruments judged some by this and others by that And yet some there be who unwoorthily disesteeme and contemne the intellectuall puissance and spirituall which is in us for in truth being goodly and great it surmounteth every sensible thing and reacheth up as farre as to the gods But that which of all others is most himselfe in his booke entituled Symposium teaching how to use love and love matters in withdrawing the soule from the affection of beauties corporall and applying the same to those which are intellectuall exhorteth us not to subject and inthrall our selves into the lovely beauty of any body nor of one study and science but by erecting and lifting up our mindes aloft from such base objects to turne unto that vast ocean indeed of pulcritude and beauty which is vertue 3 How commeth it to passe that considering he affirmeth evermore the soule to be more ancient than the body as the very cause of the generation of it and the beginning likewise thereof yea contrariwise he saith that the soule was never without the bodie nor the understanding without the soule and that of necessitie the soule must be within the bodie and the understanding in the soule for it seemeth that heere in there is some contradiction namely that the body both is and is not in case it be true that it is together with the soule and yet neverthelesse ingendred by the soule IS it because that is true which we oftentimes doe say namely that the soule without understanding and the body without forme have alwaies beene together neither the one nor the other had ever commensment of being nor beginning of generation but when the soule came to have participation of understanding and of harmonie and became to be wise by the meanes of consonance and accord then caused she mutation in matter and being more powerfull and strong in her owne motions drew and turned into her the motions of the other and even so the bodies of the world had the first generation from the soule whereby it was shaped and made uniforme For the soule of her selfe brought not foorth the nature of a body nor created it of nothing but of a body without all order and forme whatsoever he made it orderly and very obeisant as if one said that the force of a seed or kernell is alwaies with the bodie but yet neverthelesse the body of the sig tree or olive tree is engendred of the seed or kernell he should not speake contrarieties for the very body it selfe being mooved and altered by the seed
they who reproove this are ignorant that the same is the Idea of such things as be alwaies of one sort and the other the Idea of those that change Also that the effect of this is evermore to divide separate and alter that which it toucheth and in a word to make many of one but the effect of that is to conjoine and unite by similitude many things thereby into one forme and puissance Thus you see what be the powers and faculties of the soule of this universality which entring into the fraile mortall and passible instruments of bodies however they be in themselves incorruptible impatible and the same yet in them now appecreth more the forme of an indeterminate duality but that forme of the simple unitie sheweth it selfe more obscurely as deepely setled within howbeit for all that hardly shall one see and perceive in a man either passion altogether void of reason or motion without understanding wherein there is no lust no ambition no joy or griefe and therefore some philosophers there be who would have the perturbations of the mind to be reasons as if forsooth all disire sorow and anger were judgements Others also doe hold that all vertues be passions for in ãâã say they there is foure intemperance pleasure injustice lucre Howbeit the soule being both contemplative and also active at once as it doth contemplate universal thing so it practiseth particulars seeming to conceive the one by intelligence and to perceive the other by sense common reason meeting alwaies the same in the other and likewise the other in the same endevoureth verily to sever by divers bonds and partitions one from many and the indivisible from the divisible but it can not bring it so about as to be purely in the one or the other for that the principles be so enterlaced one within another and hudled pell-mell together In which regard God hath appointed a certeine receptacle for the same and the other of a divisible and indivisible substance to the end that in diversity there should be order for this was as much as to be engendred Seeing that without this the same should have had no diversitie and consequently no motion nor generation neither should the other have had order and so by consequence also neither consistence nor generation for if it should happen to the same to be divers from the other and againe to the other to be all one with the same such a communion and participation would bring foorth of it selfe nothing generative but require some third matter to receive them and to be digested and disposed by them And this is that which God ordeined and composed first in defining and limiting the infinity of nature mooving about bodies by the firme steadinesse of things intellectuall And like as there is one kinde of brutish voice not articulate nor distinct and therefore not significant whereas speech consisteth in voice that giveth to understand what is in the minde and as harmony doeth consist of many sounds and intervals the sound being simple and the same but the intervall a difference and diversitie of sounds which when they be mixed and tempered together make song and melody Even so the passible part of the soule was infinit unstable and disordinate but afterwards became determinate when tearmes and limits were set to it and a certeine forme expelled to that divisible and variable diversity of motion Thus having conceived and comprised the same and the other by the similitudes and dissimilitudes of numbers making accord of difference thereof the life of the universall world became wise and prudent the harmony consonant and reason drawing with her ãâã tempered with grace and perswasion which the common sort call fatall destiny Empedocles named concord and discord together Heraclitus the opposite tension and harmony of the world as of a bow or harpe wherein both ends bend one against another Parmemdes light and darknesse Anaxagoras understanding and infinitie Zoroastes God and the devill tearming the one Oromasdes and the other Arimanius But Euripides did not well to use the disjunctive for the copulative in this verse Jupiter natures necessity Or humane minde whether he be For in truth that puissance which pierceth and reacheth through all things is both necessitie and also a minde And this is it which the Aegyptians would covertly give us to understand under the vaile of their mysticall fables that when Horus was condemned and dismembred his spirit and bloud was given and awarded to his father but his flesh and grease to his mother But of the soule there is nothing that remaineth pure and sincere nothing unmixt and apart from others for as Her aclitus was woont to say Hidden harmony is better than the apparant for that therein God who tempered it hath bestowed secretly and concealed differences and diversities and yet there appeereth in the unreasonable part turbulent perturbations in the reasonable setled order in senses necessitie and constreint in the understanding full power and entier libertie but the terminant and defining power loveth the universall and indivisible by reason of their conjunctions and consanguinity Contrariwise the dividing puissance enclineth and cleaveth to particulars by the divisible The totall universalitie joieth in a setled order by the meanes of the same and againe so farre foorth as need is in a mutation by the meanes of the other but the difference of inclinations to honesty or dishonesty to pleasure or displeasure the ravishments and transportations of the spirit in amorous persons the combats in them of honour against voluptuous wantonnesse doe evidently shew and nothing so much the commixion of the nature divine and impassible with the mortall and passible part in bodily things of which himselfe calleth the one the concupiscence of pleasure ingenerate and inbred in us the other an opinion induced from without desirous of the soveraigne good for the soule of it selfe produceth and yeeldeth passibility but the participation of understanding commeth to it without foorth ãâã by the best principle and cause which is God so the very nature of heaven is not exempt from this double societie and communion but that a man may see how otherwhiles it doth encline and bend another way by the revolution of the the same which is more predominant and so doth governe the world and a portion of time will come like as it hath beene often heeretofore when as the wisedome thereof shall be dulled and dazeled yea and laid asleepe being filled with the oblivion of that which is meet and decent for it and that which from the beginnings is familiar and conformable to the body shall draw weigh downe and turne backe the way and course of the whole universality on the right hand but breake and undoe the forme thereof quite it shall not be able but reduce it againe to the better and have a regard unto the first pattern of God who helpeth the endevours thereof and is ready to reforme and direct the same Thus it is
soveraigne lord and omnipotent master of all neither be all things absolutely governed and ruled by his reason and counsell Moreover he mightily opposeth himselfe against Epicurus and those who take from the administration of the world divine providence confuting them principally by the common notions and conceptions inbred in us as touching the gods by which perswaded we are that they be gracious benefactours unto men And for that this is so vulgar and common a thing with them needlesse it is to cite any expresse places to proove the same And yet by his leave all nations doe not beleeve that the gods be bountifull and good unto us For doe but consider what opinion the Jewes and Syrians have of the gods looke into the writings of Poets with how many superstitions they be stuffed There is no man in maner to speake of who imagineth or conceiveth in his minde that god is either mortall and corruptable or hath bene begotten And Antipater of Tarsis to passe others over in silence in his booke of Gods hath written thus much word forword But to the end quoth he that this discourse may be more perspicuous and cleare we will reduce into few words the opinion which we have of God We understand therefore by God a living nature or substance happie incorruptible and a benefactor unto men and afterwards in expounding each of these tearmes and attributes thus he saith And verily all men doe acknowledge the gods to be immortall It must needs be then that by Antipaters saying Chrysippus of all those is none For he doth not thinke any of all the gods to be incorruptiblesave Jupiter onely but supposeth that they were all engendred a like and that one day they shall all likewise perish This generally throughout all his bookes doth he deliver howbeit one expresse passage will I alledge out of his third booke of the gods After a divers sort quoth he for some of them are engendred and mortall others not engendred at all But the proofe and demonstration here of if it should be fetched from the head indeed apperteineth more properly unto the science of Naturall Philosophy For the Sunne and Moone and other gods of like nature were begotten but Jupiter is sempiternall And againe somewhat after The like shall be said of Jupiter and other gods as touching their corruption and generation for some of them do perish but as for his parts they be incorruptible With this I would have you to compare a little of that which Antipater hath written Those quoth he who deprive the gods of beneficence and well doing touch but in some part the prenotion and anticipation in the knowledge of them and by the same reason they also who thinke they participate of generation and corruption If then he be as much deceived and as absurd who thinketh that the gods be mortall and corruptible as he who is of opinion that they beare no bountifull and loving affection toward men Chrysippus is as farre from the trueth as Epicurus for that as the one bereaveth God of immortallity and incorruption so the other taketh from him bounty and liberality Moreover Chrysippus in his third booke of the gods speaking of this point and namely how other gods are nourished saith thus Other gods quoth he use a certaine nourishment whereby they are maintained equally but Jupiter and the world after a nother sort than those who are engendred and be consumed by the fire In which place he holdeth that all other gods be nourished except Jupiter and the world And in the first booke of Providence he saith that Jupiter groweth continually untill such a time as all things be consumed in him For death being the separation of the body and soule seeing that the soule of the world never departeth at all but augmenteth continually untill it have consumed all the matter within it we cannot say that the world dieth Who could speake more contrary to himselfe than he who saith that one and the same god is nourished and not nourished And this we need not to inferre and conclude by necessary consequence considering that himselfe in the same place hath written it plainly The world onely quoth he is said to be of it selfe sufficient because it alone hath all in it selfe whereof it standeth in no need of it selfe it is nourished and augmented whereas other parts are transmuted and converted one into another Not onely then is he contradictorie and rupugnant to himselfe in that he saith other gods be nourished all except the world and Jupiter but also here in much more when he saith that the world groweth by nourishing it selfe whereas contrariwise there had bene more reason to say the world onely is not augmented having for foode the distruction thereof but on the contrary side other gods doe grow and increase in as much as they have their nourishment from without and rather should the world be consumed into them if it be true that the world taketh alwaies from it selfe and other gods from it The second point conteined in that common notion and opinion imprinted in us as touching the gods is that they be blessed happie and perfect And therefore men highly praise Euripides for saying thus If God ãâã God indeed and really He needs none of this poets vertly His ãâã in hymnes and verses for to write Such ãâã wretched are which they endite Howbeit our Chrysippus here in those places by me alledged saith that the world alone is of it selfe sufficient as comprehending within it all that it hath need of What then ariseth upon this proposition that the world is sole-sufficient in it selfe but this that neither the Sun nor the Moone nor any other of the gods whatsoever is sufficient of it selfe and being thus insufficient they cannot be blessed and happie Chrysippus is of opinion that the infant in the mothers wombe is nourished naturally no otherwise than a plant within the earth but when it is borne and by the aire cooled and hardned as it were like ãâã it mooveth the spirit and becommeth an animall or living creature and therefore it is not without good reason that the soule was called ãâã ãâã ãâã ãâã ãâã in regard of ãâã ãâã ãâã ãâã ãâã that is to say refrigeration But not forgetetting to be contrary unto himselfe he supposeth that the soule is the more subtile rare and fine spirit of nature For how is it possible that a subtile thing should be made of that which is grosse and that a spirit should be rarefied by refrigeration and astriction or condensation Nay that which more is how commeth it about that ãâã as he doth the soule of an infant to be engendred by the means of refrigeration he should thinke the sun to become animat being as it is of a firy nature engendred of an exhalation transmuted into fire For thus he faith in his third booke of Nature The mutation quoth he of fire is in this maner by the aire it is turned into water and
out of water having earth under it there ex haleth aire which aire comming to be subtilized the fire is produced and environeth it round about as for the stars they are set on fire out of these together with the sunne what is more contrary than to be set on fire and to be cooled what more opposite to subtilization and rarefaction than inspissation and condensation the one maketh water and earth of fire and aire the other turneth that which is moist and terrestriall into fire and aire And yet in one place he maketh kindling of fire and in another refrigeration to bee the cause of quickning and giving soule unto a thing for when the said firing and inflammation comes generall throughout then it liveth and is become an annimall creature but after it commeth to be quenched and thickned it turneth into water and earth and so into a corporall substance In the first booke of Providence he writeth thus For the world being throughout on fire presently it is with all the soule and governour of it selfe but when it is turned into moisture and the soule left within it and is after a sort converted into a soule and body so as it seemeth compounded of them both then the case is altered In which text he affirmeth plainly that the very inanimat parts of the world by exustion and inflammation turne and change into the soule thereof and contrariwise by extinction the soule is relaxed and moistned againe and so returneth into a corporall nature Heereupon I inferre that he is very absurd one while to make of senselesse things animat and living by way of refrigeration and another while to transmure the most part of the soule of the world into insensible and inanimat things But over and above all this the discourse which he maketh as touching the generation of the soule conteineth a proofe demonstration contrary to his owne opinion for he saith That the soule is engendred after that the infant is gone out of the mothers wombe for that the spirit then is transformed by refrigeration even as the temper is gotten of steele Now to prove that the soule is engendred and that after the birth of the infant hee bringeth this for a principall argument Because children become like unto their parents in behaviour and naturall inclination wherein the contrariety that he delivereth is so evident as that a man may see it by the very eie for it is not possible that the soule which is engendred after birth should be framed to the maners and disposition of the parents before nativity or else we must say and fall out it will that the soule before it was in esse was already like unto a soule which is all one as that it was by similitude and resemblance and yet was not because as yet it had not a reall substance Now if any one doe say that it ariseth from the temperature and complexion of the bodies that this similitude is imprinted in them howbeit when the soules are once engendred they become changed he shall overthrow the argument and proofe whereby it is shewed that the soule was engendred for heereupon it would follow that the soule although it were ingenerable when it entreth from without into the body is changed by the temperature of the like Chrysippus sometime saith that the aire is light that it mounteth upward on high and otherwhiles for it againe that it is neither heavy nor light To prove this see what he saith in his second booke of Motion namely that fire having in it no ponderosity at all ascendeth aloft semblably the aire and as the water is more conformable to the earth so the aire doth rather resemble the fire But in his booke entituled Naturall arts he bendeth to the contrary opinion to wit that the aire hath neither ponderosity nor lightnesse of it selfe He affirmeth that the aire by nature is darke and for that cause by consequence it is also the primitive cold and that tenebrosity or darknesse is directly opposite unto light and cleerenesse and the coldnesse thereof to the heat of fire Mooving this discourse in the first booke of his Naturall questions contrary to all this in his treatise of Habitudes he saith That these habitudes be nothing else but aires For that bodies quoth he be ãâã by them and the cause why every body conteined by any habitude is such as it is is the continent aire which in iron is called hardnesse in stone spissitude or thicknesse in silver whitenesse in which words there is great contrariety and as much false absurditie for if this aire remaine the same still as it is in the owne nature how commeth blacke in that which is not white to be called whitenesse softnesse in that which is not hard to be named hardnesse or rare in that which is not solide and massie to be called solidity But in case it be said that by mixture therein it is altered and so becommeth semblable how then can it be an habitude a faculty power or cause of these effects whereby it selfe is brought under and subdued for that were to suffer rather than to doe and this alteration is not of a nature conteining but of a languishing impotencie whereby it loseth all the properties and qualities of the owne and yet in every place they hold that matter of it selfe idle and without motion is subject and exposed to the receit of qualities which qualities are spirits and those powers of the aire which into what parts soever of the matter they get and insinuate themselves doe give a forme and imprint a figure into them But how can they mainteine this supposing as they do the aire to be such as they say it is for if it be an habitude and power it will conforme and shape unto it selfe every body so as it will make the same both blacke and soft but if by being mixed and contempered with them it take formes contrary unto those which it hath by nature it followeth then that it is the matter of matter and neither the habitude cause nor power thereof Chrysippus hath written often times that without the world there is an infinit voidnesse and that this infinitie hath neither beginning middle nor end And this is the principall reason whereby they resute that motion downward of the ãâã by themselves which Epicurus hath brought in for in that which is infinit there are no locall differences whereby a man may understand or specifie either high or low But in the fourth booke of Things possible he supposeth a certeine middle space and meane place betweene wherein he saith the world is founded The very text where he affirmeth this runneth in these words And therefore we must say of the world that it is corruptible and although it be very hard to proove it yet me thinks rather it should be so than otherwise Neverthelesse this maketh much to the inducing of us to beleeve that it hath a certeine incorruptibility if I may
substances flow and runne partly by yeelding and sending foorth somewhat out of themselves and in part by receiving other things from without and that by reason of the number and multitude of that which comes in or goes out things continue not one and the same but become altered and divers by the foresaid additions and detractation so as their substance receiveth a change Also that contrary to all right and reason custome hath so farre prevailed that such mutations be called augmentations and diminutions whereas rather they ought to be termed generations and corruptions for that they force an alteration of one present state and being into another but to grow and diminish are passions and accidents of a body and subject that is permanent Which reasons and assertions being after a sort thus delivered in their schooles what is it that these defenders of Perspicuity and Evidence these canonicall reformers I say of common notions would have namely that every one of us should be double like twinnes or of a two-fold nature not as the poets feigned the Molionides to be in some parts ãâã and united and in other severed and disjoined but two bodies having the same colour the same shape the same weight and place a thing that no man ever saw before mary these Philosophers onely have perceived this duplicity this composition and ãâã whereby every one of us are two subjects the one being substance the other ** the one of them runneth and floweth continually and yet without augmentation and diminution or remaining in the same state such as it is the other continueth still and yet groweth and decreaseth and yet suffreth all things quite contrary to the other wherewith it is concorporate united and knit leaving to the exteriour sense no shew of distinct difference And yet verily it is said of that ãâã how in old time hee had so quicke and piereing an eie-sight that he was able to see through stocks and stones And one there was by report who fitting in Sicily could from a watch-tower sensibly discerne the shippes sailing out of the haven of Carthage which was distant a day a nights failing with a good forewind And as for Callicrates and Myrmecides they have the name to have made chariots so smal as that the wings of a fly might cover them yea in a millet graine or sesam seed to have engraven Homers verses But surely this perpetuall fluxion diversity in us there was never any yet that could divide distinguish neither could we our selves ever find that we were double that partly we ranne out continually and in part againe remained alwaies one and the same even from our nativity to our end But I am about to deale with them more simply and plainly for whereas they devise in every one of us foure subjects or to speake more directly make ech of us to be foure it shall suffice to take but two for to shew their absurditie When we doe heare Pentheus in a tragedy saying that he seeth two Sunnes and two cities of Thebes we deeme of him that he seeth not two but that his eies doe dazzell and looke amisse having his discourse troubled and understanding cleane transported And even these persons who suppose and set downe not one city alone but all men all beasts all trees plants tooles vessels utensils and garments to be double and composed of two natures reject wee not and bid farewell as men who would force us not to understand any thing aright but to take every thing wrong Howbeit haply heerein they might be pardoned and winked at for feining and devising other natures of subjects because they have no meanes else for all the paines they take to mainteine and preserve their augmentations But in the soule what they should aile what their meaning might be and upon what grounds and suppositions they devised to frame other different sorts and formes of bodies and those in maner innumerable who is able to say or what may be the cause unlesse they ment to displace or rather to abolish and destroy altogether the common and familiar conceptions inbred in us for to bring in and set up new fangles and other strange and forren novelties For this is woonderfull extravagant and absurd for to make bodies of vertues and vices and besides of sciences arts memories fansies apprehensions passions inclinations and assents and to affirme that these neither lie nor have any place subsisting in any subject but to leave them one little hole like a pricke within the heart wherein they range and draw in the principall part of the soule and the discourse of reason being choked up as it were with such a number of bodies that even they are not able to count a great sort of them who seeme to know best how to distinguish and discerne one from another But to make these not onely bodies but also living creatures and those endued with reason to make I say a swarme of them the same not gentle mild tame but a turbulent sort rable by their malicious shrewdnesse opposit repugnant to al evidence usual custome what wanteth this of absurdity in the highest degree And these men verily do hold that not onely vertues vices be animall and living creatures nor passions alone as anger wrath envy griefe sorrow malice nor apprehensions onely fantasies imaginations and ignorances nor arts and mysteries as the shoomakers smithscraft but also over and besides al these things they make the very operations and actions themselves to be bodies yea and living creatures they would have walking to be an animall dancing likewise shoping saluting and reprochfull railing and so consequently they make laughing weeping to be animall And in granting these they admit also coughing sneesing and groaning yea and withall spitting reaching snitting and snuffing of the nose and such like actions which are as evident as the rest And let them not thinke much and take it grievously if they be driven to this point by way of particular reasonning calling to minde Chrysippus who in his third booke of Naturall questions saith thus What say you of the night is it not a body evening morning midnight are they not bodies Is not the day a body The new moone is it not a bodie the tenth the fifteenth the thirtieth day of the moone the moneth it selfe Summer Autumne and the whole yeere be they not bodies Certes all these things by me named they hold with tooth and naile even against common prenotions But as for these hereafter they maintaine contrary to their owne proper conceptions when as they would produce the hottest thing that is by refrigeration and that which is most subtile by inspissation For the soule is a substance most hot and consisting of most subtill parts which they would make by the refrigeration and condensation of the body which as it were by a certaine perfusion and tincture it hardeneth altereth the spirit from being vegetative to be
animate They say also that the Sun is become animate by reason of the moisture turned into an intellectuall and spirituall fire See how they imagin the Sun to be engendred and produced by refrigeration Xenophanes when one came upon a time and tolde him that he had seene Eeles to live in hot scalding water Why doe we not seethe them then quoth he in colde water If therefore they will cause heat by refrigeration and lightnesse by astriction and condensation it foloweth on the other side againe by good consequence that by keeping a certaine proportion and correspondensie in absurdity they make heat by colde thickning by dissolving and waighty things by rarefaction As for the very substance and generation of common conception and sense doe they not determine it even against common sense it selfe For conception is a certaine phantasie or apprehension and this apprehension is an impression in the soule The nature of the soule is an exhalation which by reason of the rarity thereof can hardly receive an impression and say that it did receive any yet impossible it were to keepe and retaine it For the nutriment and generation of it consisting of moist things holdeth a continuall course of succession and consumption The commerce also and mixture of respiration with the aire engendreth continually some new exhalation turning and changing by the flux of aire comming in and going forth reciprocally For a man may imagin rather that a river of runing water keepeth the formes figures images imprinted therein than a spirit caried in vapours humors to be mingled with another spirit or breath from without continually as if it were idle and strange unto it But so much forget they or misunderstand themselves that having defined coÌmon conceptions to be certaine intelligences laid up apart memories to be firme permanent habituall impressions having fixed sciences likewise every way fast and sure yet within a while after they set under al this a foundation and base of a certaine slippery substance easie to be dissipated caried continually and ever going and comming to and fro Moreover this notion and conception of an element and principle all men have imprinted in their minde that it is pure simple not mingled nor compofed for that which is mixed cannot be an element nor a principle but rather that whereof it is mixed and composed Howbeit these men devising God the principle of all things to be a spirituall bodie and a minde or intelligence seated in matter make him neither pure nor simple nor uncompound but affirme that he is composed of another and by another As for matter being of it selfe without reason and void of all quality it carieth with it simplicity and the very naturall propertie of a principle and God if it be true that he is not without body and matter doth participate of matter as of a principle For if reason and matter be all one and the same they have not done well to define matter for to be reasonlesse but if they be things different then doth God consist of both twaine and not of a simple essence but compounded as having taken to his intellectuall substance a bodily nature out of matter Furthermore considering they call these fower primitive bodies to wit earth water aire and fire the first elements I can not see how they should make some of them simple and others mixed or compound for they hold that the earth and water cannot containe either themselves or any other and that it is the participation of spirit and fellowship of fire whereupon dependeth the preservation of their unity as for the aire and fire by their owne power they fortifie themselves which being medled with the other two give them their force vigor and firmitude of substance How is it then that either earth is an element or the water seeing neither of them both is simple first or sufficient to keepe and preserve it selfe but having need of another without to containe them alwaies in their being and to save them for they have not left so much as any thought that they be a substance But surely this reason of theirs as touching the earth that it consisteth of it selfe containeth much confusion and great uncertainty for if the earth be of it selfe how commeth it to passe that it hath need of the aire to binde and conteine it for so it is no more earth of it selfe nor water but the aire hath by thickning hardning matter made thereof the earth and contrariwise by dissolving and mollifying it hath created the water and therefore we may inferre thus much that neither of these is an element seeing that some other thing hath given them their essence and generation Over and besides they affirme that substance and matter are subject to qualities and so in maner doe yeeld their limit and definition and then on the other side they make the said qualities to be bodies wherein there is a great confusion for if qualities have a certeine proper substance whereby they are termed and be really bodies indeed they require no other substance for that they have one of their owne but if they have this onely under them which is common and which they call essence or matter certeine it is that they doe but participate of the bodie for bodies they are not For that which is in the nature of the subject and doeth receive must of necessitie differ from those things which it receiveth and whereof it is the subject But these men see by the halfe for they terme the matter ãâã ãâã ãâã ãâã ãâã that is to say without qualities but they will not name the qualities ãâã ãâã ãâã ãâã ãâã that is to say void of matter And yet how is it possible to make a body without quality but wee must imagine a quality without a bodie for that reason which coupleth a body with all maner of qualities permitteth not the thought to comprehend any body without some qualitie Either therefore he that fighteth against a bodilesse qualitie seemeth to resist likewise a matter void of qualitie or if he separate the one from the other hee parteth and divideth them both asunder And as for that reason which some of them seeme to pretend as touching a substance which they name ãâã ãâã ãâã ãâã ãâã not because it is void of all qualitie but because it is capable forsooth of every qualitie it is contrary to common notion and nothing so much For no man taketh or imagineth that to be ãâã ãâã ãâã ãâã ãâã that is to say unqualified which is participant of al qualities and uncapable of none nor impassible that which is apt to receive and suffer every passion nor immoovable which is moovable every way And as for this doubt it is not solved that howsoever we alwaies understand matter with some quality yet we conceive withall that matter and qualitie be different one from the other AGAINST COLOTES THE EPICUREAN The Summarie WE have in many places before but
commeth to passe that even with you All commeth to be but One unlesse you will use vaine words and void of sense speaking of voidnesse and fighting in vaine as with a shadow against those auncient Philosophers But these Atomes you will say are according to the opinion of Epicurus in number infinite and every thing that appereth unto us ariseth from them Beholde now what principles you put downe for generation to wit infinity and voidnesse whereof the one is without action impassible and bodilesse the other namely infinity disorderly void of reason incomprehensible dissolving and confounding it selfe for that by reason of multitude it cannot be circumscribed nor contained within limits But Permenides hath not abolished either fire or water or any rocke no nor the cites as Colotes saith inhabited as well in Europe as in Asia considering that he hath both instituted an orderly dispose digestion and also tempering the elements together to wit light and darke of them and by them absolutely finisheth all things visible in the world for written he hath at large of Earth of Heaven of Sunne Moone and starres as also spoken much of mans generation and being as he was a very ancient Philosopher he hath left nothing in Physiologie unsaid and whereof he hath not delivered both by word and writing his owne doctrine not borrowed else where passing over the repugnancie of other received principall opinions Moreover he of all others first and even before Socrates himselfe observed and understood that in nature there is one part subject to opinion and another subject to intelligence And as for that which is opinable inconstant it is and uncertaine wandring also and carried away with sundry passions and mutations apt to diminish and paire to increase also and growe yea and to be diversly affected and not ever after one sort disposed to the same in sense alike As for the intelligible part it is of another kinde For sound it is whole and not variable Constant and sure and ingenerable as he himselfe saith alwaies like to it selfe perdurable in the owne nature essence But Colotes like a ãâã cavilling at him catching at his words without regard of the matter not arguing against his reasons indeed but in words onely affirmeth flatly that Parmenides overthroweth all things in one word by supposing that All is One But he verily on the contrary side abolisheth neither the one nature nor the other but rendreth to ech of them that which is meet and apperteineth thereto For the intelligible part he rangeth in the Idea of One and of That which is saying that it is and hath being in regard of eternity and incorruption that it is one because it alwaies resembleth it selfe and receiveth no diversity As for that part which is Sensible he placeth it in the ranke of that which is uncerteine disorderly and ever mooving Of which two we may see the distinct judgement in the soule by these verses The one reteins to truth which is syncere Perswasive breeding science pure and cleere For it concerneth that which is intelligible and evermore alike and in the same sort The other rests on mens opinions vaine Which breed no true beleefe but uncertaine For that it is conversant in such things as receive al maner of changes passions mutabilities And verily how possibly he should admit and leave unto us sense and opinion and not withall allow that which is sensible and opinable a man is not able to shew But forasmuch as to that which is existent indeed it appertaineth to remaine in being and for that things sensible one while are and another while are not but passe continually from one being to another and alter their estate insomuch as they deserve rather some other name than this of being This speech as touching All that it should be one is not to take away the plurality of things sensible but to shew the difference betweene them and those that be intelligible which Plato in his treatise of Ideae minding to declare more plainly gave Colotes some advantage for to take holde of him And therefore me thinks it good reason to take before me all in one traine that also which he hath spoken against him But first let us consider the diligence together with the deepe and profound knowledge of this Philosopher Plato considering that Aristotle Xenocrates Theophrastus and all the Peripateticks have followed his doctrine For in what blinde corner of the world unhabitable wrot he his booke that you Colotes in heaping up together these criminations upon such personages should never light upon their works nor take in hand the books of Aristotle as touching the heaven and the soule nor those compositions of Theophrastus against the Naturalists nor that Zoroastres of Heraclitus one booke of Hell and infernall spirits another of Doubts and questions Naturall that also of Dicaearchus concerning the soule In all which books they are contradictory and repugnant in the maine and principall points of Naturall philosophy unto Plato And verily the prince of all other Peripateticks Strato accordeth not in many things with Aristotle and mainteineth opinions cleane contrary unto those of Plato as touching Motion Understanding the Soule and Generation And in conclusion he holdeth that the very world is not animall and whatsoever is naturall is consequent unto that which is casuall and according to fortune As for the Ideae for which Aristotle every where seemeth to course Plato and mooveth all maner of doubts concerning them in his Ethicks or morall discourses in his Physicks in his Exotericall dialogues he is thought of some to dispute and discourse with a more contentions and opinative spirit than became a Philosopher as if he propounded to himselfe for to convell and debase the Philosophy of Plato so farre was hee from following him What impudent and licentious rashnesse therefore is this that one having never knowen nor seene what these learned clerks had written and what their opinions were should coine and devise out of his owne fingers ends and falsly charge upon them those things which never came into their heads and in perswading himselfe that he reprooveth and refuteth others to bring in a proofe and evidence written with his owne hand for to argue and convince himselfe of ignorance or rash and audacious impudence saying that those who contradict Plato agree with him and they that repugne against him doe follow him But Plato quoth he hath written That horses are in vaine counted by us horses and men likewise And in what odde corner of Platoes works hath Colotes found this hidden As for us wee reade in all his books that horses be horses and men be men and that fire even by him is esteemed fire for hee holdeth every one of these things to be sensible and opinable and so he nameth them But this our trim man Colotes as though hee wanted never a jot of the highest pitch of sapience and knowledge presumeth forsooth and taketh it to be
vilipend and mocke Socrates most in that he demaundeth the question What is man and in a youthfull bravery and childishly as he saith affirmeth that he knoweth not it is evident that even hee who derideth him never came himselfe where it was nor atteined thereto whereas Heraclitus contrariwise as one who had done a great and worthy matter said thus I have beene seeking out my selfe And of all those sentences which are written over the gates of Apolloes temple at Delphos this was thought to be most heavenly and divine Know thy selfe which gave unto Socrates occasion first to doubt and enquire thereof according as Aristotle hath set downe in his Platonique questions But this forsooth seemeth unto Colotes to be a foolish and ridiculous thing I marvell then why he mocketh not his master likewise for doing so as often as he writeth and discourseth as touching the substance of the soule and the beginning of that confused masse for if that which is compounded of both as they themselves doe teach to wit of such a body soule be man he who searcheth the nature of the soule searcheth consequently the nature of man even from his principall chiefe principle Now that the same is hardly by reason to be comprehended but by the outward sense altogether incomprehensible let us learne not of Socrates a vaine glorious man sophisticall disputer but rather of these wise men here who doe forge frame the substance of the soule so farre onely as to the faculties extending to the flesh whereby she giveth heat softnesse strength to the bodie of I wot not what heat and aireous spirit never wading so far as to that which is the principall but faint give over in the way For that faculty whereby she judgeth whereby she remembreth whereby she loveth or hateth and in one word that reason which wisely foreseeth discourseth he saith is made of a certaine quality which is namelesse Now that this nameles thing is a mere confession of shameful ignorance in them that say they cannot name that which indeed they are not able to comprehend and understand we know well enough But this also may well deserve pardon as they are wont to say For it seemeth that this is no small and light matter neither a thing that every one can finde out and reach unto being deeply settled in the bottom of some by-place far remote and in some obscure and hidden corner seeing that among so many words and termes which be in use there is not one significant enough and sufficient to declare and explaine the same And therefore Socrates was no foole nor lob for seeking and searching what himselfe was but they rather be dolts who go about enquiring after any other thing before this the knowledge whereof is so necessary and hard to be found For hardly may he hope to attaine unto the knowledge of any other thing who is not able to understand the principall part of himselfe But say we should graunt and yeeld thus much unto him as to confesse that there is nothing so vaine so unprofitable and so odious as for a man to seeke himselfe we will be so bolde as to demaund what confusion of mans life this should be or how it is that a man cannot continue in life when he comes to discourse reason thus with himselfe Who and what mought I be Am I after the maner of some composition confected and mingled of soule and body or rather a soule making use of the body as the horsman doth of his horse and not a subject composed of horse and man or whether the principall part of the soule whereby we understand we discourse we reason and doe every action is every each one of us and all the parts besides both of soule and body be nothing but the organs and instruments serving to this puissance and faculty Or to conclude whether there be no substance of the soule apart but onely a temperature and complexion of the body so disposed that it hath power to understand and to live But Socrates herein saith he doth not overthrow the life of man considering that all naturall philosophers doe handle this argument Mary they be those monstrous questions that trouble the common-wealth and turne all upside downe which are in the Diologue Phaedrus wherein he thinketh that he ought to examine and consider himselfe namely whether he be a beast more savage more subtill cautelous and furious than ever was that Typhon or rather some animall more tame and gentle by nature and endued with a portion more divine and a condition nothing proud and insolent But yet by these discourses and reasonings he overturneth not the life of man but he chaseth out of it presumption arrogance proud and puffed up opinions and vaine overweenings of a mans selfe For this is that fell Typhon which your good master and teacher hath made to be so great in you warring as he doth both against the gods and all good and godly men After he hath done with Socrates and Plato he falleth in hand with the Philosopher Stilpo As for the true doctrines and good discourses of the man whereby he ordered and governed himselfe his native country his friends those kings and princes who affected him and made good account of him he hath not written a word neither what gravity and magnanimity was in his heart and the same accompanied with mildenesse moderation and modesty but of those little sentences or propositions which Stilpo was wont to use cast forth in meriment against the Sophisters when he was disposed to laugh and play with them he made mention of one and without alledging any reason against it or solving the subtilty thereof he made a tragoedie and kept a foule stirre with him about it saying that by him the life of man and the whole course of this world was subverted because he said that one thing could not be affirmed and verified of another For how should we live quoth Colotes if we may not say a good man or a man is a captaine but we must pronounce apart man is man good is good and captaine is a captaine neither ten thousand horsmen nor a fensed city but horsmen be horsmen ten thousand be ten thousand and so of the rest But tell me I pray you what man ever lived the worse for saying thus And who is he who having heard these words and this maner of arguing did not conceive and understand straight waies that it was the speech of a man disposed to make some game and disport learnedly or to propose unto others this Logicall quillet for exercise sake It is not Colotes such a greivous scandall and hainous matter as you would make it to say man is not good or horsmen be not ten thousand marry to affirme that god is not god as you and the rest doe who will not confesse that there is a Jupiter president over generation or a Ceres that giveth lawes or
whereas flames are but the setting on fire and fluxions of some nutriment or matter which is of a rare substance and by reason of feeblenesse is quickely resolved and consumed In so much as there were not another argument so evident to prove that the Moone is solid and terrestriall as this if the proper colour therof resemble a coale of fire But it is not so my Pharnaces for in her eclipse she changeth diversly her colours which Mathematicians in regard of time and place determinatly distinguish in this sort If she be eclipsed in the West she appeareth exceeding blacke for three houres and an halfe if in the middle of the heaven she sheweth this light reddish or bay colour resembling sire and after seven houres and an halfe there ariseth a rednesse indeed Finally when this eclipse ãâã in the cast and toward the Sunne rising she taketh a blew or grayish colour which is the cause that the Poets and namely Empedocles calleth her Glaucopis Considering then that they see manifestly how the Moone changeth into so many colours in the shaddow they doe very ill to attribute unto her this colour onely of a burning or live coale which intrueth a man may say to be lesse proper unto her than any other and rather to be some little suffusion and ãâã of light appearing and shining through a shaddow and that her proper and naturall colour is blacke and earthly For seeing that here below whereas the lakes and rivers which receive the Sunne beames and by that meanes seeme in their superficies to be some time reddish and otherwhiles of a violet colour the shaddowy places adjoining take the same colours and are illuminated starting backe by reason of reflexions divers rebated splendures What wonder is it if a great river as it were or flux of shadow falling upon a celestiall sea as a man would say of a light not firm stedy quiet but stirred with inumerable starres walking over it and besides which admitteth divers mixtures and mutations doth take from the Moone the impression of sundry colours and send the same hither unto us For it cannot be avowed that a starre of fire should appeare through a shaddow either blacke blew or violet but hils plaines and seas are seene to have many and sundry resemblances of colours by reflexion of the Sunne running upon them which are the very tincttures that a brightnesse mingled with shaddowes and mists as it were with painters drugges and colours bringeth upon them which tinctures Homer went about to expresse in some sort and to name when one while he calleth the sea ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that is to say of a violet colour or deepered as wine and otherwhile the waves purple in one place the sea blew greene or grey and the colour white as for the tinctures and colours appearing upon the earth diversly he ãâã let them passe as I suppose for that they be in number infinit So it is not like that the Moone should have but one plaine and even superficies in maner of the sea but rather resemble naturally of all things especially the earth whereof olde Socrates in Plato seemeth to fable whether it were that under covert words and oenigmatically he ment this here of the Moone or spake of some other For it is neither incredible nor wonderfull if the Moone in it having no corruption nor muddinesse but the fruition of ãâã light from heaven and being full of heat not of furious and burning fire but of such as is milde and harmelesse hath also within her faire places and marvellous pleasant mountaines also resplendant like bright flaming fire purple tinctures or zones gold and silver likewise good store not dispersed heere and there in the bottome thereof but arising up to the upper face of the said planes in great aboundance or else spred over the hils and mountaines even and smooth Now say that the sight of all these things commeth unto us through a shaddow and that after divers and sundry sorts by reason of the variable and different mutation of the circumstant aire yet looseth not the Moone for all that the venerable opinion that goeth of her and the reputation of her divinity being esteemed among men a celestiall earth or rather a feculent and troubled fire as the Stoicks would have it and standing much upon lees or dreggish matter For the very fire it selfe hath barbarian honers done unto it among the Medes and Assyrians who for very feare serve and adore such things as be noisome and hurtful hallowing consecrating the same above those things which are of themselves good and honorable As for the name of the earth there is not a Greeke but he holdeth it right worshipfull sacred and venerable in so much as it is an ancient costome received throughout all Greece to honour it as much as any other god whatsoever And far is it from us men to thinke that the Moone which we take to be a celestiall earth as a dead body without soule or spirit and altogether void of such things which we ought to offer as first fruits to the gods For both by law we yeeld recompence and thankes giving unto it for those good things which we have received and by nature we adore the same which we acknowledge to be the most excellent for vertue and right honourable for puissance and therefore we thinke it no ãâã at all to suppose the Moone to be earth To come now unto the face that appeareth therein like as this earth upon which we walke hath many sinuosities and valleis even so as probable it is that the said heavenly earth lieth open with great deepe caves and wide chinks or ruptures and those conteining either water or obscure aire to the bottome thereof the light of the Sunne is not able to pierce and reach but there falleth and sendeth to us hither a certeine divided reflexion Then Apollonides Now I beseech you good sir even by the Moone herselfe thinke you it is possible that there should be shadowes of caves gulfes and chinkes there and that the same should be discovered by our sight heere or doe you not make reckoning of that which may come thereof What is that quoth I Mary I will tell you quoth he and albeit you are not ignorant thereof yet may you give me the hearing The Diameter of the Moone according to that bignesse which appeareth unto us in the meane and ordinary distances is twelve singers bredth long and every one of those blacke and ãâã shadowy streaks therein is more than halfe a finger that is to say above the foure an twentieth part of the said Diameter Now if we suppose the whole circumference of the Moone to be thirtie thousand stadia and according to that supposition the Diameter to be ten thousand every one of those obscure and shadowy marks within her will not be lesse than five hundreth Stadia or thereabout Consider then first whether it
milke Moreover betimes in the morning he damanded of all passengers whom he met where he should finde the children of Polymnis dwelling in that country And what stranger might this be quoth I for by your report he should be some great personage and not a private man and of meane degree Not so quoth Phidolaus but when he comes welcome he shall be and we will receive him courteously But for this present if peradventure Simmias you know any thing more than we concerning those letters whereof we were of late in doubt declare it unto us for it is said that the priests of Aegypt understood by conference together the letters of a certaine table of brasse which Agesilaus not long since had from us at what time as he caused the tombe of Alcmena to be opened I have not quoth Simmtas calling another matter presently to minde seene this faid table ô Phidolaus but Agetoridas the Spartan carrying with him many letters from Agestlaus came to thy city Memphis and went unto the prophet Chonuphis with whome we conferred as touching Philosophy and abode together a certaine time my selfe I meane and Plato with Ellopion the Peparethian Thither I say arrived he as sent from king Agesilaus who requested Chonuphis that if he understood any thing of those letters which were written in the said brasse he would interpret the same and send it backe unto him incontinently So this prophet was musing and studying three daies together by himselfe perusing and turning all sorts of figures and characters of auncient letters and in the end wrote backe his answer unto king Agesilaus and by word of mouth told us that the said writing gave direction and commandement unto the Greeks to celebrate the feast and solemnize the plaies and games in the honor of the Mufes also that the forme of those characters were the very same which had beene used at the time when Proteus reigned in Aegypt which Hercules the sonne of Amphitryo learned and that God by those letters advised and admonished the Greeks to live in peace and repose instituting certeine games unto the Muses for the study of Philosophy and good litterature and disputing one against another continually with reasons and arguments as touching justice laying armes cleane aside As for us we thought verily even then at the very first that Chonuphts said well and truely but much rather when in our returne out of Aegypt as we passed along Caria certeine persons of the lsle Delos met us upon the way who requested Plato as he was a man well seene and exercised in Geometrie to explane the meaning unto them of a certeine strange oracle hard to be understood which god Apollo had given them the tenour whereof was this That the Delians and all other Greeke nations should have a cessation end of all their present troubles and calamities when they had once doubled the alter which stood in the temple at Delo for they being not able to guesse nor imagine what the substance and meaning should be of this answer delivered by the oracle and besides making themselves ridiculous when they thought to double the fabricke and building of the altar for when they had doubled ech side of the foure they were not ware how by augmentation they made a solid bodie eight times as bigge as it was before and that by ignorance of the proportion which in length yeeldeth the duple they had recourse unto Plato for to be resolved of this difficulty Then he calling to minde the foresaid Aegyptian priest said unto them that the god plaied with the Greeks for despising good sciences reproching them for their ignorance and commanding them in good earnest to study Geometry and not cursarily after a superficiall maner for that it was a matter and worke not of a depravate conceit nor of a troubled and dimme understanding but sufficiently exercised and perfectly seene in the sciences of Lines to find of two lines one middle proportioned which is the onely means to double the figure of a cubicke body being augmented equally in all dimensions And as for these quoth he Eudoxus the Cnidian or Helicon the Cyzicenian hath performed sufficiently unto you howbeit we are not to thinke that the god hath need of any such duplication neither was it that which he meant but he commanded the Greeks to give over armes for to converse with the Muses in dulcing their passions by the study of good literature and the sciences and so to couple and carie themselves as that they might prosit and not hurt one another But whiles Simmias thus spake my father Polymnis entred the place and sat him downe close unto Simmias beginning thus to speake Epaminondas quoth he requesteth both you and all the rest that be heere unlesse your businesse otherwise be the greater not to faile but heere to stay as being desirous to make you acquainted with this stranger who is of himselfe a gentle person and withall is hither come with a generous and honest intention being one of the Pythagorian Philosophers from out of Italy and his arrivall into these parts as by occasion of certeine visions and dreames as he saith yea and evident apparitions admonishing him to powre and offer unto the good seignior Lysis upon his tombe those libaments which are due unto men departed and having brought with him a good quantitie of gold he supposeth that he is bound to make recompense unto Epaminondas for the charges which which he was at in keeping mainteining good Lysis in his old age and most ready he is without our request and against our will to succour our need and povertie Simmias taking great pleasure to heare this You tell us quoth he of a woonderfull man indeed and such an one as is woorthy of Philosophy but what is the reason that he came not directly unto us Because quoth he he tooke up lodging last night about the sepulchre of Lysis and as I take it Epaminondas hath led him to the river Ismenus for to wash but from thence they will come both together unto us but before that he spake with us he lodged upon the tombe of Lysis with a purpose as I thinke to take up the bones and reliques of his body for to cary with him backe into Italy unlesse there were some spirit or daemon empeached him in the night When my father had thus much said he held his tongue and then Galaxidorus O Hercules quoth he how hard a matter is it to finde a man who is altogether free from vanitie and in whom there is no spice of superstition For some there be who even against their willes are otherwhiles surprised with these passions by reason either of ignorance or infirmity others againe to the end they might be thought more religious more devout and better beloved of the gods upon a singularity referre all their actions to the gods as the authors thereof preferring before all the inventions that came into their minde dreames and fantasticall
innumerable inclinations as it were with so many cords hath more agility than all the ingins or instruments in the world if a man hath the skill to manage and handle it with reason after it hath taken once a little motion that it may bend to that which conceived it for the beginnings of instincts and passions tend all to this intelligent and conceiving part which being stirred and shaken it draweth pulleth stretcheth and haleth the whole man Wherein we are given to understand what force and power hath the thing that is entred into the conceit and intelligence of the minde For bones are senselesse the sinewes and flesh full of humors and the whole masse of all these parts together heavie and ponderous lying still without some motions but so soone as the soule putteth somewhat into the understanding and that the same moveth the inclinations thereto it starteth up and riseth all at once and being stretched in all parts runneth a maine as if it had wings into action And so the maner of this moving direction and promptitude is not hard and much lesse impossible to comprehend whereby the soule hath no sooner understood any object but it draweth presently with it by instincts and inclinations the whole masse of the body For like as reason conceived and comprised without any voice moveth the understanding even so in mine opinion it is not such an hard matter but that a more divine intelligence and a soule more excellent should draw another inferior to it touching it from without like as one speech or reason may touch another and as light the reflection of light For we in trueth make our conceptions and cogitations knowen one to another as if we touched them in the darke by meanes of voice but the intelligences of Daemons having their light doe shine unto those who are capable thereof standing in need neither of nownes nor verbs which men use in speaking one to the other by which markes they see the images and resemblances of the conceptions and thoughts of the minde but the very intelligences cogitations indeed they know not unlesse they be such as have a singluar and divine light as we have already said and yet that which is performed by the ministery of the voice doth in some sort helpe and satisfie those who otherwise are incredulous For the aire being formed and stamped as it were by the impression of articulate sounds and become throughout all speech and voice carieth conception and intelligence into the minde of the hearer and therefore according to this similitude and reason what marvell is it if that also heater and therefore according to this similitude and reason what marvell is ti if that also which is conceived by these superior natures altereth the aire and if the aire being by reason of that quallity which it hath apt to receive impressions signifieth unto excellent men and such as have a rar and divine nature the speech of him who hath conceived ought in is minde For like as the stroks that light upon targuits or sheelds of brasse be heard a farre off when they proceed from the bottome in the mids within by reason of the resonance and rebound whereas the blowes that fall upon other sheelds are drowned and dispersed so as they be not heard at al even so the words or speeches of Daemous and spirits although they be carried and flie to the eares of all indifferently yet they resound to those onely who are of a settled and staied nature and whose soules are at quiet such as we call divine and celestiall men Now the vulgar sort have an opinion that some Daemon doth communicate a kinde of divinitie unto men in their sleepes but they thinke it strange and a miracle incredible if a man should say unto them that the gods doe move and affect them semblably when the be awake and have the full use of reason As if a man should thinke that a musician may play well upon his harpe or lute when all the strings be slacked and let downe but when the said instruments be set in tune and have their strings set up he cannot make any sound nor play well thereupon For they consider not the cause which is within them to wit their discord trouble and confusion whereof our familiar friend Socrates was exempt according as the oracle prophesied of him before which during his infancie was given unto his father for by it commanded he was to let him doe all that came into his minde and in no wise either to force or divert him but to suffer the instinct and nature of the child to have the reines at large by praying onely unto Jupiter Agoraeus that is to say eloquent and to the Muses for him and farther than so not to busie himselfe nor to take care for Socrates as if he had within him a guide and conductor of his life better than ten thousand masters and paedagogues Thus you see Philolaus what our opinion and judgement is as touching the Daemon or familiar spirit of Socrates both living and dead as who reject these voices sneesings and all such fooleries But what we have hard Timarchus of Chaeronea to discourse of this point I wot not well whether I were best to utter and relate the same for feare some would thinke that I loved to tell vaine tales Not so quoth Theocritus but I pray you be so good as to rehearse the same unto us For albeit fables doe not very well expresse the trueth yet in some sort they reach the same unto us For albeit fables doe not very well expresse the trueth yet in some sort they reach thereto But first tell us who this Timarchus was For I never knew the man And that may well be ô Simmias quoth Theocritus for he died when he was very yong and requested earnestly of Socrates to be buried nere unto Lamprocles Socrates his sonne who departed this life but few daies before being a deere friend of his and of the same age Now this yong gentleman being very desirous as he was of a generous disposition and had newly tasted the sweetnesse of Philosophy to know what was the nature and power of Socrates familiar spirit when he had imparted his mind and purpose unto me only and Cebes went downe into the cave or vault of Trophonius after the usuall sacrifices and accustomed complements due to that oracle performed where having remained two nights and one day insomuch as many men were out of all hope that ever he would come forth againe yea and his kinsfolke and frends bewailes the losse of him one morning betimes he issued forth very glad and jocand And after he had given thanks unto the god and adored him so soone as he was gotten through the presse of the multitude who expected his returne he recounted unto us many wonders strange to be heard and seene for he said that being descended into the place of the oracle he first met with much darknes
talked with a man who knew more and spake lesse than he But tell us now what you thinke your selfe of that which hath beene said For mine owne part quoth he I saie that this discourse and report of Timarchus as sacred and inviolable ought to be consecrated unto God and marvell I would if any should discredit and hardly beleeve that which Simmias himselfe hath delivered of him and when they name swans dragons dogs and horses sacred beleeve not that therebe men celestiall and beloved of the gods considering they hold and say that God is never ãâã ãâã ãâã ãâã ãâã that is to say a lover of birds but ãâã ãâã ãâã ãâã ãâã that is to say a lover of mankinde Like as therefore a man who is said to be Phylippos that is to say a lover of horses taketh not a fancie nor regardeth alike all horses comprised under the whole kinde but chusing alwaies some one more excellent than the rest rideth cherisheth and maketh much of him especially even so those divine spirits which surmount our nature make choise and take as it were out of the whole flocke the best of us upon whom they set their brand or marke and them they thinke woorthy of a more singular and exquisite education and those they order and direct not with reines and bridles but with reason and learning and that by signes whereof the common and rascall sort have no knowledge nor experience For neither doe ordinary hounds understand the signes that huntsmen use nor every horse the siflling and chirting of the escuirry but such onely as have beene taught and brought up to it for they with the least whistling and houping that is know presently what they are commanded to do and quickly be ordered as they ought And verily Homer seemeth not to be ignorant of this difference whereof we speake for of divinors and soothsaiers some he calleth ãâã ãâã ãâã ãâã ãâã that is to say authours or observers of birds others ãâã ãâã ãâã ãâã ãâã that is to say bowel-priers that spie into the inwards of sacrifices and some againe there be who hearing and knowing what the gods themselves do speake are able to declare secretly and foretell things to come as may appeare by these verses King Priams deere sonne Helenus their minde soone under stood And what this god and goddesse both in counsell deemed good And a little after For thus I heard the gods to say Who as immortall live for ay For like as they who are without and not of the domesticall and neere acquaintance of kings princes and generall captaines do know and understand their willes minds by the meanes of certeine firelights sound of trumpets and proclamations but to their faithfull trusty and familiar friends they speake by word of mouth even so God communeth and talketh with few and that very seldome but unto the common sort he giveth signes and of these consisteth the arte of divination for the gods receive very few men in recommendation for to adorne their lives but those onely whom they are disposed to make exceeding happy and divine indeed and those soules which be delivered from farther generation and are for ever after at libertie and dismissed free from the bodie become afterwards Daemons and take the charge and care of men according as Hesiodus saith For like as champions who otherwise heretofore have made profession of wrestling and other exercises of the bodie after they have given over the practise thereof by reason of their olde age leave not altogether the desire of glorie by that meanes nor cast off the affection in cherishing the bodie but take pleasure still to see other yoong men to exercise their bodies exhorting and encouraging them thereto yea and enforcing themselves to runne in the race with them even so they that are past the combats travels of this life and throigh the vertue of their soules come to be Daemons despise not utterly the affaires the speeches and studies of those that be here but being favorable unto them who in their good endevors aspire to the same end that they have atteined to yea and after a sort banding and siding with them do incite and exhort them to vertue especially when they see them neere unto the ends of their hopes and ready in maner to touch the same For this divine power of Daemons will not sort and be acquainted with every man indifferently but like as they who stand upon the shore can do no other good unto them who swim farre within the sea and a great way from the land but looke upon them and say nothing but to such as are neere to the sea side they runne and for their sakes wading a little into the sea helpe both with hand and voice and so save them from drowning even so Simmias dealeth the Daemon with us for so long as wee are plunged and drowned within mundane affaires and change many bodies as it were so many waggons and chariots passing out of one into another it suffereth us to strive and labour of our selves yea and by our owne patience and long sufferance to save our selves and gaine the haven but when there is a soule which hath already by innumerable generations supported and endured long travels and having in maner performed her course and revolution straineth all her might and maine with much swet to get forth and ascend up to it God envieth not her owne proper Daemon and familiar spirit to be assistant yea and giveth leave to any other whatsoever that is willing thereto Now one is desirous and ready alwaies to helpe and second another yea and forward to promote the safctie thereof the soule also for her part giveth good eare because she is so nere and in the end is saved but she that obeieth not nor hearkeneth to her owne familiar proper daemon as forsaken of it speedeth not wel in the end This said Epaminondas looking toward me It is high time Caphisias for you quoth he to go into the wrestling schoole and place of exercise to the end that you disappoint not your companions meane while we when it shall be thought good to dissolve and dismisse this meeting will take the charge of Theanor Then said I Be it so but I suppose that Theocritus together with Galaxidorus my selfe is willing to commune and reason with you a little In good time quoth he let them speake their minde and what they will With that he rose up and tooke us apart into a winding and turning corner of the gallery where we came about him and began to perswade and deale with him for to take part with us in the enterprise He made us answere That he knew well enough the day when the banished persons were to returne and had taken order with his friends to be ready against the time with Gorgidas and to embrace the opportunity thereof howbeit they were not determined to take away the life of any one citizen not condemned by order
how they should worship and serve God Afterwards he travelled thorowout the world reducing the whole earth to civility by force of armes least of all but winning and gaining the most nations by effectuall remonstrances sweet perswasion couched in songs and with all maner of Musicke whereupon the Greeks were of opinion that he and Bacchus were both one Furthermore the tale goes that in the absence of Osiris Typhon stirred not nor made any commotion for that Isis gave good order to the contrary and was of sufficient power to prevent and withstand all innovations but when he was returned Tyyhon complotted a conspiracy against him having drawen into his confederacy seventy two complices besides a certeine queene of Aethiopia who likewise combined with him and her name was Aso. Now when he had secretly taken the just measure and proportion of Osiris body he caused a coffer or hutch to be made of the same length and that most curiously and artificially wrought and set out to the eie he tooke order that it should be brought into the hall where he made a great feast unto the whole company Every man tooke great pleasure with admiration to beholde such a singular exquisit piece of worke and Typhon in a meriment stood up and promised that he would bestow it upon him whose body was meet fit for it hereupon all the company one after another assaied whose body would fit it but it was not found proportionate nor of a just size to any of all the rest at length Osiris gat up into it and laied him there along with that the conspiratours ran to it and let downe the lidde and cover thereof upon him and partly with nailes and partly with melted lead which they powred aloft they made it sure enough and when they had so done caried it forth to the river side and let it downe into the sea at the verie mouth of Nilus named Taniticus which is the reason that the said mouth is even to this day odious and execrable among the Aegyptians insomuch as they call it Cataphyston that is to say Abominable or to be spit at Over and besides it is said that this fell out to be done upon the seventeenth day of the moneth named Athyr during which moneth the Sunne entreth into the signe Scorpius and in the eight and twentieth yeere of Osiris reigne howbeit others affirme that he lived in deed but reigned not so long Now the first that had an inckling and intelligence of this hainous act were the Panes and Satyres inhabiting about Chennis who began to whisper one unto another to talke thereof which is the reason that all sudden tumults and troubles of the multitude and common people be called Panique affrights Moreover it followeth on in the tale that Isis being advertised hereof immediatly cut off one of the tresses of her haire and put on mourning weeds in that place which now is called the city Coptus in remembrance thereof howsoever others say that this word Coptos betokeneth Privation for that ãâã ãâã ãâã ãâã ãâã in Greeke signifieth as much as to deprive In this dolefull habit she wandred up and downe in great perplexity to heare tidings of Osiris and whomsoever she met withall she failed not to enquire of them and she missed not so much as little children playing together but asked them whether they had seene any such coffer at length she light of those children who had seene it indeed and they directed her to the mouth of the river Nilus where the complices and associats of Typhon had let the said vessell into the sea And ever since that time the Aegyptians are of opinion that yoong children have the gift of revealing secrets and they take all their words which they passe in play and sport as offes and presages but especially within the temples what matter soever it be that they prattle of Moreover when Isis understood that Osiris fell in love with her sister Nephthys thinking she was Isis and so carnally companied with her and withall found a good token thereof to wit a chaplet or garland of Melilot which he had left with Nephthe she went for to seeke her babe for presently upon the birth of the infant for feare of Typhon she hid it and when with much adoe and with great paines taken Isis had found it by the meanes of certeine hounds which brought her to the place where he was she reared and brought it up in such sort as when he came to some bignesse he became her guide and squire named Anubis who also is said to keepe the gods like as dogs guard men After this she heard newes of the foresaid coffer and namely that the waves of the sea had by tides cast it upon the coast of Byblus where by a billow of water it was gently brought close to the foot of a shrubbe or plant called Erice now this Erice or Tamarix in a small time grew so faire and spread forth so large and big branches withall that it compassed enclosed and covered the said coffer all over so as it could not be seene The king of Byblus wondring to see this plant so big caused the branches to be lopped off that covered the foresaid coffin not seene and of the truncke or body thereof made a pillar to sustaine the roofe of his house whereof Isis by report being advertised by a certaine divine spirit or winde of flying fame came to Byblus where she sat her downe by a certeine fountaine all heavie and in distresse pitiously weeping to herselfe neither spake she a word unto any creature onely the Queenes waiting maids and women that came by she faluted and made much of plaiting and broiding the ãâã of their haire most exquisitly and casting from her into them a marvellous sweet and pleasant sent issuing from her body whiles she dressed them The queene perceiving her women thus curiously and trimly set out had an earnest desire to see this stranger aswell for that she yeelded such an odoriferous smell from her body as because she was so skilfull in dressing their heads so she sent for the woman and being growen into some familiar acquaintance with her made her the nourse and governesse of her yoong sonne now the kings name himselfe was ãâã and the queenes Astarte or rather Saofis or as some will have it Nemanous which is as much to say in the Greeke tongue as Athenais And the speech goes that Isis suckled and nourished this infant by putting her finger in stead of the brest-head or nipple into the mouth thereof also that in the night season she burnt all away that was mortall of his body and in the end was herselfe metamorphized and turned into a swallow flying and lamenting after a moaning maner about the pillar aforesaid untill such time as the queene observing this and crying out when she saw the body of her child on a light fire bereaved it of immortality Then Isis being discovered
the Britaines held for sacrosainct and inviosable Now within a while after he was arrived thither the aire and weather was mightily troubled many portenteous signes were given by terrible tempests and stormes with extraordinary windes thunders lightnings and firie impressions but after that these tempests were ceased the Ilanders assured him that one of those Daemons or Demi-gods who surmounted the nature of man was departed For like as a lampe say they or candle so long as it burneth light offendeth no bodie but when it is put out or goeth forth it maketh a stinke offensive unto many about it even so these great Soules whiles they shine and give light be milde gracious and harmelesse but when they come to be extinct or to perish they raise even as at that present outragious tempests yea and oftentimes infect the aire with contagious and pestilent maladies They reported moreover that in one of those Ilands Briareus kept Saturne prisoner in a sound sleepe for that was the devise to hold him captive about whose person there were many other Daemons of his traine and his servitours Cleombrotus then taking occasion for to speake I am able my selfe also quoth he to alledge many such examples if I list but it may suffice for this present matter in hand that this is nothing contrary nor opposit unto that which by us hath beene delivered And verily we know full well that the Stoicks hold the same opinion not onely of Daemons that we doe but also of the gods that there being so great a multitude of them yet there is but one alone immortall and eternall whereas all the rest had their beginning by nativity and shall have an end by death And as for the scoffes scornes and mockeries that the Epicureans make we ought not to regard them nor be affraid of them for so audacious they are that they use the same even in the divine providence terming it a very fable and oldwives tale But we contrariwise hold that their infinity of worldes is a fable indeed as also to say that among those innumerable worlds there is not so much as one governed by reason or the providence of God but that all things were first made and afterwards maintained by meere chance and fortune Certes if it be lawfull to laugh and that we must needs make game in matters of Philosophy we should rather mocke those who bring into their disputations of naturall questions I wot not what deafe blinde dumbe and inanimate images remaining I know not where and continuing in appearance infinit revolutions of yeeres wandring round about and going to and fro which say they issue and flowe from bodies partly yet living and partly from those who long agoe were dead burnt yea and rotten and putrified to nothing These men I say we should doe well to laugh at who draw such ridiculous toies and vaine shadowes as these into the serious disputations of nature Meanwhile forsooth offended they are and angry if a man should say there be Daemons and that not onely in nature but in reason also it standeth with good congruity they should coÌtinue and endure a long time These speeches thus passed Ammonius began in this wise Cleombrotus in mine opinion quoth he hath spoken very well and what should impeach us but that we may admit and receive his sentence being so grave as it is and most beseeming a Philosopher For reject it once we shall be forced to reject also and denie many things which are and usually happen whereof no certeine cause and reason can be delivered and if it be admitted it draweth after it no traine and consequence of any impossibility whatsoever nor of that which is not subsistent But as touching that one point which I have heard the Epicureans alledge against Empedocles and the Daemons which he bringeth in namely That they cannot possibly be happy and long lived being evill and sinfull as they are for that vice by nature is blind and of it selfe falleth ordinarily headlong into perils and inconveniences which destroy the life this is a very sottish opposition for by the same reason they must confesse that Epicurus was worse than Gorgias the Sophister and Metrodorus than Alexis the Comicall Poet for this Poet lived twice as long as Metrodorus and that Sophister longer than Epicurus by a third part of his age For it is in another respect that we say Vertue is puissant and vice feeble not in regard of the lasting continuance or dissolution of the bodie for we see that of beasts there be many dull slow and blockish of spirit many also by nature libidinous unruly and disordered which live longer than those that are full of wit wily wary and wise And therefore they conclude not aright in saying that the divine nature enjoieth immortality by taking heed and avoiding those things that be noisome and mischievous For it behooved in the divine nature which is blessed and happy to have set downe an impossibility of being subject to all corruption and alteration and that it standeth in no need of care and labour to mainteine the said nature But peradventure it seemeth not to stand with good maners and civility to dispute thus against those that are not present to make answere for themselves it were meet therefore that Cleombrotus would resume and take in hand that speech againe which he gave over and laied aside of late as touching the departure and translation of these Daemons from one place to another Then Cleombrotus Yes mary quoth he but I would marvell if this discourse of mine would not seeme unto you much more absurd than the former delivered already and yet it seemeth to be grounded upon naturall reason and Plato himselfe hath made the overture thereto not absolutely pronouncing and affirming so much but after the maner of a doubtfull opinion and under covert words casting out a certeine wary conjecture tending that way although among other Philosophers it hath beene disclaimed and cried out against But forasmuch as there is set a cup on the boord full of reasons and tales mingled together and for that a man shall hardly meet in any place againe with more courteous and gratious hearers among whom he may passe and put away such narrations as pieces of forren coine and strange money I will not thinke much to gratifie you thus farre foorth as to acquaint you with a narration that I heard a stranger and a Barbarian relate whom after many a journey made to and fro for to finde him out and much money given by me for to heare where he was I met with at length by good hap neere unto the Red sea His maner was to speake and converse with men but once in the yeere all the rest of his time as he said himselfe he spent among the Nymphs Nomades and Daemons Well with much adoe I light upon him I communed with him and he used me courteously The fairest man he was to see to of all that ever I
receive fansies affections and presensions without any discourse of reason or ratiocination hitteth upon that which is to come at what time as it is most remooved from that which is present and in this extasie is it transmuted by a certaine temperature and disposition of the body which we call Enthusiasme or inspiration Now such a disposition as this many times the body of it selfe hath but the earth putteth foorth and yeeldeth unto men the sources and fountaines of many other powers and faculties some of which transport them out of their wits bringing maladies contagions and mortalities others againe be sometime good kinde and profitable as they know full well who make experience thereof But this spring this winde or propheticall spirit of divination is most divine and holy whether it arise and breath up alone by it selfe through the aire or be drawen up with some liquid humour For comming once to be infused and mixed within the body it causeth a strange temperature and unusuall disposition in the soules the property whereof a right hard matter it is to declare exactly and expresse certeinly but a man in reason may atteine thereto by conjecture sundry waies for by heat and dilatation it openeth I wot not what little holes by which in all likelihood the imaginative facultie is set on worke about future things much like as wine which working and boiling in the body fumeth up and among other motions it revealeth and discovereth many hidden secrets For the fury of Bacchus and of drunkennesse if we may beleeve Euripides conteineth much divination when the soule being enchased and enflamed expelleth all feare which humane wisdome bringeth in and by that meanes many times averteth and quencheth the divine inspiration And heerewithall a man may alledge very well and not without great reason that siccitie comming intermingled with heat subtilizeth the spirit and maketh it pure and of the nature of fire for according to Heraclitus The soule it selfe is of a dry constitution whereas humiditie doth not onely dim the sight and dull the hearing but also being mingled with the aire and touching the superficies of mirrours dusketh the brightnesse of the one and taketh away the light of the other On the contrary side it is not impossible that by some refrigeration and ãâã of this spirit after the maner of the tincture and hardnesse of iron this part of the soule which doth ãâã should shew it selfe and get a perfect edge And like as tinne being melted with brasse which of it selfe is a mettall in the oare rare spongious and full of little holes doth drive it neerer and maketh it more massie and solid and withall causeth it to looke more bright and resplendent even so I see no inconvenience to hinder but that this propheticall exhalation having some congruence and affinity with the soules should fill up that which is lax and empty and drive it close together more inwardly For many things there be that have a reference and ãâã one unto the other thus the beane is sortable unto the purple die Sal-nitre likewise helpeth much the tincture of a rich scarlet or crimson colour if it be mixed therewith according also as Empedocles said And with the flower of Saffron red Fine flax and silke are coloured And we have heard you speake good friend Demetrius of the river Cydnus and the sacred cutting knife of Apollo in Tarsus and namely how the said river onely clenseth that iron whereof the knife is made neither is there any other water in the world able to scoure that knife like as in the city Olympia they temper the ashes that commeth of the sacrifices with the water of the river Alpheus and make thereof a mortar wherewith they plaister the altar there but if they assay to doe it with the water of any other river else it will not sticke to nor binde one jot No marvell therefore it is if the earth sending up out of it many exhalations these onely are found to transport the soules with an enthusiasme or divine fury and represent the imaginations and fansies of future things But without all question and contradiction the report that goeth of the Oracle in this place accordeth well to this purpose For it is said that this propheticall and divining power heere shewed it selfe first by occasion of a certeine heardman who chanced heere to fall who thereupon began to cast foorth certaine fanaticall cries and voices as if he had bene possessed with such a divine inspiration Whereof the neighbors and those that came about him at first made no account but afterwards when they saw that it fell out so indeed as he had foretold they had the man in great admiration and the greatest clerks and wisest men of all the Delphians calling to remembrance his name gave out that it was Coretas So that it seemeth to me that the soule admitteth this temperature and mixtion with this propheticall spirit as the sight of the eie is affected with the light For albeit the eie hath naturally a property and power to see yet the same is not effectuall without the light even so the soule having this puissance and facultie to foresee future things like unto the eie had need of some proper and convenient thing to kindle it as it were and set an edge upon it And heereupon it is that many of our auncients have thought Apollo and the Sunne to be one and the same god They also who know what this beautifull and wise proportion is and withall doe honour it looke what reference or respect there is of the body to the soule of the sight to light and of the understanding to the trueth the same force and power they esteemed there is of the Sunnes power unto the nature of Apollo saying that he is the issue and geniture proceeding from Apollo who is eternall and who continually bringeth him foorth For like as the one kindles bringeth foorth and stirreth up the visuall power and vertue of the sense even so doth the other by the propheticall vertue of the soule They therefore who thought that it was one and the selfe same god by good right dedicated and consecrated this Oracle unto Apollo and unto the Earth judging that the Sunne it was which wrought that temperature and imprinted this disposition in the earth whereof arose this propheticall evaporation And verily as Hesiodus upon good consideration and with much more reason than some Philosophers called the Earth The ground-worke sure Of all nature even so we deeme it to be eternall immortall and incorruptible many of the vertues and faculties which are in it we hold that some faile in one place and others breed a new and engender in another and great probability there is that there be transmutations and changes from one place to another and that such revolutions as these in the course and processe of long time turne and returne circularly often in it as a man may conjecture and certeinly collect by
also powre forth our praiers unto them for to have their answere from the Oracles and to what purpose I pray you if it be true that our owne soules bring with them a propheticall facultie and vertue of divination and the cause which doth excite and actuate the same be some temperature of the aire or rather of winde What meanes then the sacred institutions and creations of these religious prophetesses ordained for the pronouncing of answeres And what is the reason that they give no answere at all unlesse the host or sacrifice to be killed tremble all over even from the very feet and shake whiles the libaments effusions of halowed liquors be powred upon it For it is not enough to wag the head as other beasts doe which are slaine for sacrifice but this quaking panting and shivering must be throughout all the parts of the body and that with a trembling noise For if this be wanting they say the Oracle giveth no answere neither doe they so much as bring in the religious priestesse Pythia And yet it were probable that they should both doe and thinke thus who attribute the greatest part of this propheticall inspiration either to God or Daemon But according as you say there is no reason or likelihood therof for the exhalation that ariseth out of the ground whether the beast tremble or no will alwaies if it be present cause a ravishment and transportation of the spirit and evermore dispose the soule alike not onely of Pythia but also of any body else that first commeth or is presented And thereupon it followeth that a meere folly it is to employ one silly woman in the Oracle and to put her to it poore soule to be a votary and live a pure maiden all the daies of her life sequestred from the company of man And as for that Coretas whom the Delphians name to have beene the first that chancing to fall into this chinke or crevasse of the ground gave the hansell of the vertue and property of the place in mine opinion he differed nothing at all from other goteheards or shepheards nor excelled them one whit at least wise if this be a truth that is reported of him and not a meere fable and vaine fiction as I suppose it is no better And verily when I consider and discourse in my selfe how many good things this Oracle hath beene cause of unto the Greeks as well in their warres and martiall affaires as in the foundations of cities in the distresses of famine and pestilence me thinkes it were a very indignity and unworthy part to attribute the invention and originall thereof unto meere fortune and chance and not unto God and divine providence But upon this point I would gladly ô Lamprias quoth he have you to dispute and discourse a little how say you Philippus may it please you to have patience the while Most willingly quoth Philippus for my part and so much I may be bold also to promise in the behalfe of all the company for I see well that the question by you proposed hath moved them all And as for my selfe quoth I ô Philippus it hath not onely moved but also abashed and dismaied me for that in this so notable assembly and conference of so many worthy parsonages I may seeme above mine age in bearing my selfe and taking pride in the probability of my wordes to overthrow or to call into question any of those things which truely have beene delivered or religiously beleeved as touching God and divine matters But satisfie you I will and in the defence of my selfe produce for my witnesse and advocate both Plato For this Philosopher reprooved old Anaxagoras in that being to much addicted to naturall causes and entangled with them following also and pursuing alwaies that which necessarily is effected in the passions and affections of naturall bodies he overpassed the finall and efficient causes for which and by which thinges are done and those are indeed the better causes and principles of greater importance whereas himselfe either before or else most of all other Philosophers hath prosecuted them both attributing unto God the beginning of all things wrought by reason and not depriving in the meane while the matter of those causes which are necessary unto the worke done but acknowledging heerein that the adorning and dispose of all this world sensible dependeth not upon one simple cause alone as being pure and uncompound but was engendred and tooke essence when matter was coupled and conjoined with reason That this is so doe but consider first the workes wrought by the hand of Artisans as for example not to goe farther for the matter that same foot heere and basis so much renowmed of the standing cup among other ornaments and oblations of this temple which Herodotus called Hypocreteridion this hath for the materiall cause verily fire iron the mollefying by the meanes of fire and the tincture or dipping in water without which this peece of worke could not possibly have bene wrought But the more principall cause and mistresse indeed which mooved all this and did worke by all these was art and reason applied unto the worke And verily we see that over such peeces whether they be pictures or other representations of things the name of the artificer and workeman is written as for example This picture Polygnotus drew of Troy won long beforne Who father had Aglaophon and was in Thasos borne And verily he it was indeed as you see who painted the destruction of Troy but without colours ground confused and mingled one with another impossible had it beene for him to have exhibited such a picture so faire and beautifull to the eie as it is If then some one come now and will needs medle with the materiall cause searching into the alterations and mutations thereof particularizing of Sinopre mixed with Ochre or Cerusse with blacke doth he impaire or diminish the glory of the painter ãâã He also who discourseth how iron is hardned and by what meanes mollified and how being made soft and tender in the fire it yeeldeth and obaieth them who by beating and knocking drive it out in length and bredth and afterwards being dipped and plunged into fresh waters still by the actuall coldnesse of the said water for that the fire heats had softened and rarefied it before it is thrust close together and condensate by meanes whereof it getteth that stiffe compact and hard temper of steele which Homer calleth the very force of iron reserveth he for the workeman any thing lesse heereby in the principall cause and operation of his worke I suppose he doth not For some there be who make proofe and triall of Physicke drogues and yet I trow they condemne not thereby the skill of Physicke like as Plato also himselfe when he saith That we doe see because the light of our eie is mixed with the cleerenesse of the Sunne and heare by the percussion and beating of the aire doth not deny that we have the
facultie of seeing and power of hearing by reason and providence For in summe as I have said and doe still averre whereas all generation proceedeth of two causes the most ancient Theologians and Poets vouchsafed to set their minde upon the better onely and that which was more excellent chaunting evermore this common refraine and foot as it were of the song in all things and actions whatsoever Jove is the first the midst the last all things of him depend By him begin they and proceed in him they come to end After other necessary and naturall causes they never sought farther nor came neere unto them whereas the moderne Philosophers who succeeded after them and were named naturalists tooke a contrary course and turning cleane aside from that most excellent and divine principle ascribed al unto bodies unto passions also of bodies and I wot not what percussions mutations and temperatures And thus it is come to passe that as well the one sort as the other are in their opinions defective and come short of that which they should For as these either of ignorance know not or of negligence regard not to set downe the efficient principall cause whereby and from which so the other before leave out the materiall causes of which and the instrumentall meanes by which things are done But he who first manifestly touched both causes and coupled with the reason that freely worketh and moveth the matter which necessarily is subject and suffreth he I say for himselfe us answereth all calumniations and putteth by all surmizes and suspicions whatsoever For we bereave not divination either of God or of reason for as much as we graunt unto it for the subject matter the soule of man and for an instrument and plectre as it were to set it aworke we allow a spirit or winde and an exhalation enthusiasticke First and formost the earth it is that engendreth such exhalations then that which giveth unto the earth all power and vertue of this temperature and mutation is the Sunne who as we have learned by tradition from our fore fathers is a god After this we adjoine thereto the Daemons as superintendants overseers and keepers of this temperature as if it were some harmony and consonance who in due and convenient time let downe and slacke or else set up and stretch hard the vertue of this exhalation taking from it otherwhiles the over-active efficacy that it hath to torment the soule and transport it beside it selfe tempering therewith a motive vertue without working any paine or hurt and damage to them that are inspired and possessed therewith Wherein me thinkes we doe nothing that seemeth either absurd or impossible neither in killing sacrifices before we come to moove the Oracle and adorning them with coronets of flowers and powring upon them sacred liquors and libations doe we ought that is contrary to this discourse and opinion of ours For the priests and sacrificers and whosoever have the charge to kill the beast and to powre upon it the holy libations of wine or other liquors who also observe and consider the motion trembling and the whole demeanour thereof doe the same for no other end or cause but to have a signe that God giveth eare unto their demaund For necessary it is that the beast sacrificed unto the gods be pure sound entier immaculate and uncorrupt both in soule and bodie And verily for the body it is no hard matter to judge and know the markes as for the soule they make an experiment by setting before bulles meale by presenting unto swine cich-pease for if they will not fall to nor tast thereof it is a certaine token that they be not right For the goat cold water is the triall Now if the beast make no shew and semblance of being mooved or affected when as the said water is powred aloft on it be sure the soule thereof is not disposed as it ought to be by nature Now say it go for currant and be constantly beleeved that it is an undoubted and insallible signe that the God will give answer when the host or sacrifice thus drenched doth stire and contrariwise that he will not answer if the beast quetch not I see nothing herein repugnant unto that which we have before delivered For every natural power produceth the effect for which it is ordained better or worse according as the time and season is more or lesse convenient and probable it is that God giveth us certeine signes whereby we may know when the opportunity is past For mine owne part I am of this minde that the very exhalation it selfe which ariseth out of the earth is not alwaies of the same sort but at one time is slacke and feeble at another stretched out and strong And the argument which maketh me thus to judge I may easily confirme and verisie by the testimonie of many strangers and of all those ministers who serve in the temple For the chamber or roume wherein they are set and give attendance who come to demand the answer of the Oracle is filled thorow not often nor at certeine set times but as it falleth out after some space betweene with so fragrant an odour and pleasant breath as the most pretious ointments and sweetest perfumes in the world can yeeld no better And this ariseth from the sanctuarie and vault of the temple as out of some source and lively fountaine and very like it is that it is heat or at leastwise some other puissance that sendeth it forth Now if peradventure this may seeme unto you not probable nor to sound of trueth yet will ye at leastwise confesse unto me that the Prophetesse Pythia hath that part of the soule unto which this winde or propheticall spirit approacheth disposed some time in this sort and otherwhiles in that and keepeth not alwaies the same temperature as an harmonie immutable For many troubles and passions there be that possesse her body and enter likewise in her soule some apparent but more secret and unseene with which she finding herselfe seized and replenished better it were for her not to present and exhibit herselfe to this divine inspiration of the god being not altogether cleane and pure from all perturbations like unto an instrument of Musicke well set in tune and sounding sweetly but passionate and out of order For neither wine doth surprise the drunken man alwaies alike and as much at one time as at another nor the sound of the slute or shaulme affecteth after one and the same sort at al times him who naturally is given to be soone ravished with divine inspiration but the same persons are one time more and another while lesse transported beside themselves and drunken likewise more or lesse The reason is because in their bodies there is a divers temperature but principally the imaginative part of the soule and which receiveth the images and fantasies is possessed by the body and subject to change with it as appeareth evidently by dreames for sometimes there
of themselves without any evident cause prognosticate and fore-signifie diseases for that as it should seeme the spirits that should passe unto the nerves and sinewes are obstructed stopped and excluded by the great repletion of humors and albeit the bodie it selfe tendeth as it were to the contrarie and pulleth us to our bedde and repose yet some there be who for very gluttony and disordinate lust put themselves into baines hot-houses making haste from thence to drinking square with good fellowes as if they would make provision before-hand of victuals against some long siege of a citie or feare that the feaver should surprise them fasting or before they had taken their full dinner others somwhat more honest yea civill than they are not this way ãâã but being ashamed fooles as they are to confesse that they have eaten or drunke overmuch that they feele any heavinesse in head or cruditie in stomacke loth also to be knowen for to keepe their chamber all the day long in their night gownes whiles their companions goe to tennis and other bodily exercises abroad in publicke place and call them foorth to beare them companie rise up and make them ready to goe with them cast off their clothes to their naked skinne with others and put themselves to doe all that men in perfect health are to performe But the most part of these induced and drawen on by hope perswaded are bold to arise and to doe hardly after their wonted maner assisted by a certaine hope grounded upon a proverbe ãâã an advocate to desend gourmandise and wanton life which adviseth them that they should ãâã wine with wine drive or digest one surfeit with another Howbeit against all such hope ãâã are to oppose the warie and considerat caution that Cato speaketh of which as that wise ãâã saith doth diminish and lessen great things and as for small matters it reduceth them to nothing also that it were better to endure want of meat and to keepe the bodie emptie and in ãâã than so to hazard it by entring into a baine or runne to an high ordinarie to dine and ãâã ãâã be some disposition to sicknesse hurtfull it will be that we have not taken heed nor conteined our selves but beene secure if none dangerous it will not be that we have held ãâã restrained our selves and by that restraint made our body so much more pure and cleare But that ãâã foole whosoever he be that is afraid to let his friends and those of his owne house know that he is amisse or ill at ease for that he hath eaten overmuch or surfeited with strong drinke as being ashamed to confesse this day his indigestion shall be forced to morrow even against his will to bewray either an inordinate catarrh and fluxe or an ague or else some wrings and torments of the belly thou takest it for a great shame to be knowen that thou didst want or were hungry but farre greater shame it is to avow crudity and rawnesse to bewray heavinesse proceeding from full diet and upon repletion of the bodie to be drawen neverthelesse into a baine as if some rotten vessell or leaking shippe that would not keepe out water should be shot into the sea Certes such persons as these resemble some sailers or sea-faring men who in the tempestuous time of winter be ashamed to be seene upon the shore doing nothing but when they have once weighed anker spred saile and launched into the deepe and open sea they are very ill appaied crying out piteously and ready to cast up their gorge even so they that doubt some sicknesse or finde a disposition of the bodie ready to fall into it thinke it a great shame and discredit to stand upon their guard one day to keepe their beds and forbeare their ordinarie table and accustomed diet but afterwards with more shame they are faine to lie by it many daies together whiles they be driven to take purgations to applie many cataplasmes to speake the physicians faire and fawne upon them when they would have leave of them to drinke wine or cold water being so base minded as to doe absurdly and to speake many words impertinently feeling their hearts to faile and be ready to faint for the paine they endure alreadie and the feare they are in to abide more Howbeit very good it were to teach and admonish such persons as otherwise cannot rule and conteine themselves but either yeeld or be transported and carried away by their lusts that their pleasures take the most and best part of the bodie for their share And like as the Lacedaemonians after that they had given vinegar and salt to the cooke willed him to seeke for the rest in the beast sacrificed even so in a bodie which one would nourish the best sauces for the meat are these which are presented unto it when it is sound in health and cleane For that a dish of meat is sweet or deere is a thing by it selfe without the bodie of him who taketh it and eateth thereof but for the pleasantnesse or contentment thereof we ought to have regard unto the body that receiveth it also for to delight therein it should be so disposed as nature doth require for otherwise if the body be troubled ill affected or overcharged with wine the best devices and sauces in the world will lose their grace and all their goodnesse whatsoever and therefore it would not be so much looked unto whether the fish be new taken the bread made of pure and fine flowre the bathe hot or the harlot faire and beautifull as considered precisely whether the man himselfe have not a lothing stomacke apt to heave and vomit be not full of crudities error vanity and trouble else it will come to passe that she shall incurre the same fault and absurditie that they doe who after they are drunken will needs goe in a maske to plaie and daunce in an house where they all mourne for the death of the master thereof lately deceased for in stead of making sport and mirth this were enough to set all the house upon weeping and piteous wailing For even so the sports of love or Venus exquisit uiands pleasant baines and good wines in a bodie ill disposed and not according to nature doe no other good but stirre trouble fleame and and choler in them who have no setled and compact constitution and yet be not altogether corrput as also they trouble the body and put it out of tune more than any thing else yeelding no joy that we may make any reckoning of nor that contentment which wee hoped and expected True it is that an exquisit diet observed streightly and precisely according to rule and missing not one jot causeth not onely the bodie to be thinne hollow and in danger to fall into many diseases but also dulleth all the vigor and daunteth the cheerefulnesse of the verie mind in such sort as that she suspecteth all things and feareth continually to stay long as well in